A BRIEF DISCOURSES containing certain REASONS WHY CAtholiques refuse to go to Church.  
WRITTEN BY A LEARNED AND virtuous man, to a friend of his in England. AND Dedicated by I. H. to the Queen's most excellent Majesty.  
IHS'  
Imprinted at Douai by john lion.  
1580.  
WITH PRIVILEGE.   

TO THE MOST HIGH & Mighty Princess ELIZABETH by the grace of God, Queen of England France and Irland etc. john Owlet wisheth all abundance of grace and spiritual gifts, with true felicity in jesus Christ.  
MY MOST Excellent and sovereign dread Lady and Princess: two causes induced me, to direct unto your royal person, and most gracious 
Two causes of dedication.  Majesty, this present Treatise, after I had read and considered the same. The one, for that it seemed to me, both conceived and penned, with such modesty and humility of spirit together with all dutiful respect, to your highness, to your honourable Lords of the Counsel, and to the whole estate of your noble Realm, (contrary to the spirit and proceedings of all 〈◊〉:) as none might justly be offended therewith, but only, in respect of the writers zeal and opinion in religion: which notwithstanding, having been from time to time, the common received religion of universal Christendom: can not be so soon abandoned by the disfavour of any one country, nor lack men to speak or write in defence of the same, as long as there is, either head or hand remaining lose in the world.  
The other cause was, for that it seemed to me, to contain matter of great and weighty consideration, and much important, not only to the cause of God, but also to your majesties soul, estate, and Realm, and unto the state of many a thousand of your graces most loving, faithful, and dutiful subjects: who being now afflicted for their consciences, and brought to such extremity, as never was hard of in England before, have no other means to redress and ease their miseries, but only as confident children to run unto the mercy and clemency of your Highness their Mother there, and borne sovereign Princess: before whom, as before the substitute and Angel of God, they lay down their griefs, disclose their miseries, and unfold their pitiful afflicted case, brought into such distress at this time, as either they must renounce God by doing that, which in judgement and conscience they do condemn: or else sustain such intolerable molestations, as they can not bear. Which your Majesty by that which followeth, more at large, may please to understand.  
There are at this day in this your 
Four religions.  majesties Realm, four known religions, and the professors thereof, distinct both in name, spirit, and doctrine: that is to say, the Catholics, the Protestants, the Puritans, and the howsholders of love. Besides all other petty sects, newly borne, and yet groveling on the ground. Of these four sorts of men, as the catholics are the first, the ancientest, the more 〈◊〉 number, and the most beneficial to all the rest (having begotten and bred up the other, and delivered to them this Realm, conserved by Catholic religion, these thousand years and more:) so did they always hope to receive more favour than the rest, or at least wise, equal toleration with other religions disallowed by the state. But God knoweth, it hath fallen out quite contrary. For other religions, have been permitted to put out their heads, to grow, to advance themselves in common speech, to mount to pulpits, with little or no controlment. But the Catholic religion, hath been so beaten in, with the terror of laws, and the rigorous execution of the same, as the very suspicion thereof, hath not escaped unpunished.  
The Law made by Protestants, prohibiting the practise of other religions 
straightness to Catholics.  beside there own, alotteth out the same punishment to all them, that do any way vary from the public communion book, or otherwise say service then is appointed there, as it doth to the Catholics for hearing or saying of a Mass. And although the world knoweth, that the order set down in that book, be commonly broken by every minister at his pleasure, and observed almost no where: yet small punishment hath ever ensued thereof. But for hearing of a Mass, were it never so secret, or uttered by never so weak means: what imprisoning, what arrayninge, what condemning hath there been? The examples are lamentable, and many fresh in memory, and in divers families will be to all posterity miserable.  
To this now if we add the extreme penalties, laid upon the practise of certain particulars in the Catholic religion, as imprisonment perpetual, loss of goods and lands, and life also, for refusal of an oath against my religion: death for reconciling myself to God by my ghostly father: death, for giving the supreme Pasfor supreme authority in causes of the Church: death, for bringing in a crucifix in remembrance of the crucified: death, for bringing in a seely pair of beads, a medal, or an agnus dei, in devotion of the Lamb that took away my sins: which penalties have not been laid upon the practice of other religions: your Majesty shall easily find to be true, so much as I have said, which is, that the Catholic religion, wherein we were borne, baptised, and breed up, and our forefathers lived and died most holily in the same, hath found less favour and toleration, than any other newer sect or religion what so ever.  
And albeit the world doth know, how that the great mercy and clemency of your Majesty, hath stayed often times, and restrained these penalties, from their execution, and from the overthrowing of 〈◊〉 men, whom otherwise they might and would have oppressed: yet notwithstanding (as I have said) there want not very pitiful examples abroad, which would move greatly, and make to bleed that Princely and compassionable heart of your Highness, if their miseries in particular were known to the same: especially it being in such subjects, as loved and do love most tenderly your Majesty: and for such a cause, as lieth not in them to remove, that is, for their conscience and judgement in religion.  
But now, these afflictions, how grievous and heavy so ever they were, yet were they hythertoe more tolerable, because they were not common, nor fell not out upon every 
General crosses of Catholics.  man: and if there were any common cross laid upon them, (as there wanted not) they bore it out with patience: as their discredit in their countries, who were borne to credit and countenance in the same: distrustefull dealing with all of that religion, notwithstanding their resolute readiness, to spend their lives in your majesties service, and other the like afflictions: which they shifted out with, as they might. But at this time present, and for certain months past, the tempest hath been so terrible upon these kind of men, and their persecutions so universal, as the like was never felt, nor feared before. For besides the general 
Particular extremities.  molestation, and casting into geales, both of men, women, and children, of that religion, through out all parts of your majesties Realms: there are certain particulars reported here, which make the matter more afflictive. As the disjoining of man and wife in sundry prisons: The compelling of such to die 
As M. Dimmock was by M. Couper.  in prison, which could not stand or go in their own houses: The sending of virgins to Brydewell for 
As young Mais tres Tomson was by M. Elmer.  their consciences: The racking and tormenting of divers, which was never hard of before in any country for religion. And that which above all other things is most grievous, injurious, and intolerable, is, the giving out publicly, that all Catholics are enemies and traitors to your Royal Majesty: and this not only to utter in speech, but also to let it pass in print, to the view of the world, and to the renting of Catholics hearts, which are privy of their own truth and dutiful affection towards your Highenes, estate, and person. This was written and put in print this 
john Field in his epistle dedicatory of Philip of Morneis book to the Earl of Leycester.  Summer paste, to a Noble man of your majesties privy Counsel, for the exciting of him to the persecution of all Catholics, by a strange brainsick fellow, whom Newegate possessed a long time, for his fantastical opinions: wherein he is so pregnant (if men report truly,) as he can devise any new religion, upon a weeks warning given him at any tyme. This Fellow affirmeth there, that all Papists (as he termeth them) are enemies to God, and to your Royal Majesty. The which in his meaning, toucheth so near, so many thousand good subiaes in this Land, as I marvel that either his audacity served him to write it, or M. elmer's officers would allow to print it. But it seemeth that Catholics at this day, are made according to the Philosopher's proverb. Praeda Mysorum. That is, laid open to every 
Arist. li. 1.  man's injury, a pray for every one to 
rhetor.  bait upon: and a common place for every railer to ruffle on, and to rub his cankered tongue in their slander. In all which great wrongs they have no appeal but unto God, and to your Majesty as Vicegerent in his place: before whom they desire, above all other things, to clear themselves, from this grievous objected crime of disloyalty, by protesting, and calling, the omnipotent knowledge of our great God and Saviour to witness, that they are deeply slandered in this point, and that they are as ready, to spend their goods, lands, livings, and life, with all other worldly commodities whatsoever, in the service of your Majesty and their Country, as their ancestors have been to your Noble progenitors before this, and as dutiful subjects are bound to do unto their sovereign Princess and Queen: only craving pardon, for not yielding to such conformity in matters of religion, as is demanded at their hands: which they cannot do, but by offence of their consciences, induced by those reasons, which more at large are declared in this Treatise following.  
And that the Catholic religion 
The Catholic faith teacheth obedience more than other religions.  in general, (for I meddle with no man's particular fact,) is unjustly touched by any sect of our time, for teaching disobedience, or rebellion against their Princes: it may appear plainly, by the different doctrine which each part delivereth 
Con. Const Sess 8. Cocleus.  unto his followers. First John Wikliffe, one of their progenitors, teacheth. That a Prince if he rule evil or fall into mortal sin, is no longer 
Li. 1. &. 3. Hist. Huss. Wicklif. li. 4. trial. ca 3.  Prince, but that his subjects may rise against him and punish him at their pleasures. Secondly, Martin Luther following the same sreppes, teacheth. 
In Bulla Le on. 10. &. in asser. art. ibi damnat.  That Christians are free & exempted from all Prince's laws. Whereof followed immediately that famous rebellion of the countrymen against 
Cocleus in. vita. Luth. &. Sur. in. hist. huius. anni.  their Lords in germany in the year 1525. and in the same, two hundred thousand slain in one day. Thirdly, John Calvin not dissenting from the rest, teacheth. That Prince's 
Lib. 4. inst. cap. 10.  laws bind not subjects to obedience in conscience, but only for external and temporal respect. Whereof ensueth, that if by any occasion, this external fear, (for the which only the subject obeyeth,) be taken away: as when he were able to make his party so strong, as he feared not his Prince: then he should not sin in rebelling against 
Lib. 3. insti. cap. 19  him. And in an other place, holding plainly the doctrine of Luther, he saith. That the consciences of the faithful, are exempted from the power of all men, by reason of the liberty given them by Christ. Lastly 
Goodman.  the writing against the regiment of 
Gilbye.  Women in Queen mary's time, for that the government then, liked them not, all men can remember. 
Rom. 13.  Which errors all, the Catholic Church utterly condemneth: teaching her children, together with the Apostle, true obedience to their 
Vide om.  Princes, for Conscience sake, even 
Doct. 2. 2. a. quest. 90. de Leg.  as unto God himself, whose room they do possess, and to whom they are bound, under the pain of mortal 
Aug. in ps. 70.  sin, and eternal damnation, patiently to obey, how hardly soever 
Crysosto. & Ambro. in. cap. 13. ad Rom.  they deal with them in their government otherwise. By the which your Majesty may perceive, how falsely the Catholic religion is charged by her enemies, of the 〈◊〉 crime.  
Besides this, if your 〈◊〉 wisdom shall but enter into a 〈◊〉 consideration, of the 〈◊〉 of Catholics, and of other of newer religions, towards their Princes, this day in Europe: it shall easily appear, which of them are of the quieter spirits, and 〈◊〉 in obedience. I will not make mention of greater matters: but only, to quite this afore said puritance, which so falsely hath infamed us. I 〈◊〉 set 〈◊〉 here certain propositions, gathered out of two sermons of two of his preachers, by a minister present there, in Stamforde at the general fast this last summer. Which fast being prohibited, with the preachings at the same, by the express letters of the Lord superintendant of 〈◊〉, bearing date the 5. of September, to the Alderman and Comburgeses of the said Loon: the preachers would not obey, but stepping up into the pulpit, uttered as followeth. 
The first Pren cher.   

1. In such actions as may further the public fast, flesh and blood must not be called to counsel, to do the lords commandment, but they must be undertaken without such warrant.  
2. The religion that Jonas preached, did not (as ours now doth) depend and hang upon Acts of Parliament. For we, when we go about such actions, as God is to be glorified in, do first inquire, whether there be any Act of Parliament, to warrant our doings, or no.  
3. It is the manner of her officers and Counsellors now a days, to reform matters by Acts of Parliament, and by policies, and not by Jonas his preachings.  
4. Her Counsellors never inquire, what news at Paul's sermon, but what reports are a broad, that if any disliking thing should come to the kings ear, they might stop it from thence.   

1. He is of no spirit, that will not 
The second Preacher.  promote that which God commandeth, though all Edicts be contrary for we must not obey flesh and blood.  
2. They that are ruled by the Edicts of men will change their religion with the Prince, and they are of no conscience, though they be never so much grounded in divinity.  
3. What if neither the Queen, Counsel, nor Bishop, have been present at the Fast, nor allowed thereof? yet we ought to undertake it. Put case, it is not in the queens chapel: what then?  
4. This Fast hath been hindered, by certain profane and carnal wretches.   
Here lo, your Majesty may see, with what temperate spirit these men do proceed, and what they would teach or do, if they should be contraried in great matters, seeing they bolt out such doctrine against their Magistrates, for crossing their appetites in so small a matter, as is a little fantastical rage of fasting, suddenly come upon them, for a desire they have, to hear themselves speak ten or twelve hours together, after their continual railing against fasting for these twenty one years past. But this is their spirit, to rush into every thing with inordinate violence, and to like of nothing that order and obedience layeth down unto them. The which your majesties great wisdom considering, together with the quiet and modest proceedings of the Catholic part, shall, I doubt not, easily perceive, what danger it were to permit much to such kind of spirits: and to bereave this your Realm, of so important a stay as Catholics are in every of your countries, against the perilous innovations of thes and the like men, whose final end is (as their doctrine declareth) to have no governor or ruler at al.  
And this may be one great Motive unto your Majesty, in rerespect of the safety and quietness of your whole Realm, to extend some 
A weighty motive.  more mercy and favour, to your trusty and afflicted subjects the Catholics. Who, as they were most ready at the beginning (according to their bounden duties) to place your Highness in that Royal room, wherein now by the favour of God you stand: So are they, and will be always in like sort ready, with the uttermost drop of their blood, to defend the same in all safety, peace, and quietness unto the end. In consideration of which good will and service, they can not imagine to ask of your Majesty, any so great gift, recompense, or benefit in this world, as should be to them, some favourable toleration with their consciences in religion, the which consciences, depending of judgement and understanding, and not of affect and will: can not be framed by them at their pleasures, nor consequently reduced always to such conformity, as is prescribed to them by their Superiors: and yet this nothing deminisheth their dutiful love towards the same Superiors, seeing conscience (as I have said) dependeth of judgement, and not of wil  
Now because as the Philosopher sayeth, that is only good unto every man, which each man's understanding 
Arist. lib. 1. Rhet.  telleth him, to be good: unto the which the Scripture and Divines agree, when they say: that we shall be 
2. Cor. 1.  judged at the last day, according to 
1. joan. 3.  the testimony of our conscience: hereof it followeth, that what soever we 
Aug. li. 3. de doct. Chri. ca 10. & lib. 1. ca 40.  do contrary to our judgement and conscience, is (according to the Apostle) damnable. Because we decern it (to be evil) and yet do it. So that, 
Rom. 14.  how good so ever the action in itself were, (as for example, if a Gentile should for fear, say or swear that there were a Messiah,) yet unto the doer, it should be a damnable sin, because it seemed nought in his judgement and conscience: and therefore to him, it shall be so accounted at the last day. Which thing, hath made all good men from time to time, to stand very scrupulously in defence of their conscience, and not to commit any thing, against the sentence and approbation of the same. All Princes also, and Potentates of the world, have abstained from the beginning, for the very same consideration, from 
Acts of religion not to be enforced.  enforcing men to acts against their conscience, especially in religion: as the Histories both before Christ and since, do declare. And amongst the very Turks at this day, no man is compelled to any act of their religion, except he renounce first his own. And in the Indies and other far parts of the world, where infinite Infidels are under the government of Christian Princes, it was never 
Vide Di. Tho. & ones. doct. 2. 2. q. de fide.  yet practised, nor ever thought lawful by the Catholic Church, that such men should be enforced to any one act of our religion. And the reason is: for that, if the doing of such acts should be sin unto the doers: because they do them against their conscience, then must needs the enforcement of such acts be much more grievous and damnable sin, to the 
Heretics may be enforced.  enforcers. Marry notwithstanding this, when a man hath received once the Christian Catholic religion, and will by new devices and singularity, corrupt the same, by running out and making dissension in Christ 
Cy. de ExMart. ca 5. jeron. in ca 5. ad Ephe. Optat. li. 3. con. Dona. Augu. lib. 1. cont. Parm. ca 7.  his body, (as all Heretics do:) then, for the conservation of unity in the Church, and for restraint of this man's fury and pride, the Church hath always from the beginning allowed, that the civil magistrate should recall such a fellow, by temporal punishment to the unity of the whole body again, as all the holy Fathers writ 
Leo ep. 67. & 91. Greg. lib. 1. ep. 32.  to be most necessary, especially such, as had most to do with such men, as Cyprian, Jerome, Optatus, Augustine, 
Bern. ser. 66. in cant.  Leo, Gregory, and Bernard. And S. Austin in divers places, recalleth back again his opinion, which he some times held to the contrary. 
Aug. lib. 2.  So that we, keeping still our 
Retract. ea. 5. & episto, 48. & 50.  old religion, and having not gone out from the Protestants, but they from us: we cannot be enforced, by any justice, to do any act of their religion.  
Besides this, as no wise Noble man, after many Ages of quiet possession, would suffer another to recover his barony, without showing of very good 〈◊〉: so we, in reason are not to be blamed, if we, (having held the possession of the Catholic Church in England for these thousand years, by our adversaries confession): do stand with them yet and require some evidence, before we consent to give up the same. Hitherto they have showed us none, but only words and forgery: they entered 
lawless proceeding.  into possession, without trial of the title: they thrust us out, before sentence or proof: we cry out of the riot, & complain of the wrong, and desire still that the matter may come to lawful pleading. And even now of late since our new persecution began, we have made unto them divers offers with great odds, not pretending thereby any recovery of our losses, (for that we suppose to be unpossible,) but only for the justifying of our cause, whereupon the honour of God dependeth, and wherein we know we cannot be vanquished.  
And to tell your Majesty more in particular, there hath been divers earnest means made, and most humble petitions exhibited by the Catholics: that, seeing those men, which first challenged at Paul's Cross, all the learned of our side that might be found, either to writing, or disputing: afterward procured your majesties prohibition by proclamation, that no books should be written or read of that part in England: their petition was (I say) that at the least, there might some public disputation be admitted, whereby men's doubts might be resolved. This petition, hath been exhibited by divers men, in the name of the whole, both in writing and in print, and they have been urged by sundry means, by all kind of friendship that we could make, by humble request, by earnest letterrs to divers preachers to further the matter: and (if I be not deceived) to my Lord of London himself, for the bringing of the matter to your majesties understanding, and to the consideration of the Lords of your highness privy Counsel. And if by any mischance, these former supplications, came not to light, or expressed not fully the Catholics plain and simple meanings: I beseech your 
An humble demand of disputation.  most gracious Majesty, that this may serve, either for a replication, or explanation of the same: wherein I, in their names, most humbly on my knees, even for God's cause, and the love of his truth, ask at your majesties hands, that some such indifferent trial may be had, by pulique disputation or otherwise.  
And as for the particulars, we shall easily agree with them. For we, 
Three ways of Conference offered.  offer all thes three ways, both jointly: and severally: that is, either by trying out the truth by brief scholastical arguments: or by continual speech for a certain space to be allotted out, and tother part presently, or upon study, to answer the same: or finally, by preaching before your Majesty, or where else your Majesty shall appoint. And for our saftyes we ask nothing else, but only your majesties word set down unto us, in no ampler manner, than the Counsel of Trent made the safconduct to our adversaries, which they notwithstanding refused to accept. But I hope they shall see, that we will not refuse or mistrust your majesties word, if we may once see it set down by proclamation, or otherwise by letters patents, for our safety, but that within 80. days after, by the grace of God, we shall appear before your Highness, with what danger soever to our lives other, wise, for the trial of God's truth, which we make no doubt but to be clear on our side.  
If our adversaries refuse this offer, they shall show to much distrust in their own cause: for it is with great labour, peril, and disadvantage on our parts, and on their sides nothing at all. I would they durst make but half the like offer, for their coming hither on this side the Seas, it should be most thankfully taken, and they with great safety and all gentile entreaty disputed withal, and made to see as I presume their own weakness. But seeing this is not to be hoped, we rely upon the other: beseeching your Majesty most humbly and instantly, that our just demand may be granted, for the trial of God's truth, most necessary for us all to our eternal salvation.  
And now to leave all these things to the holy providence of God, and to the high wisdom of your most excellent Majesty to consider of: we are humbly to crave at this time, and most instantly to request, that your Highness will not take in evil part, this our bold recourse unto your Royal Person, in these our afflictions, and passing great calamities. You are borne our sovereign Princess and mother, and we your natural subjects and children. Whether then should 
Great cause of recourse to her Majesty.  children run in their afflictions, but unto the love and tender care of their dear mother, especially she being such a mother, as her power is sufficient to relieve them in all points, her good will testified by infinite benefits, and her noble and merciful disposition known and renowned through out the world?  
If your Majesty were abroad in many parts of your Realm to understand the miseries, hear the cries, see the lifting up of hands to heaven, for the present afflictions, which this persecution hath brought: I know your Majesty would be much moved, as all men are here by the only report of the same: I could touch certain particulars of importance to that effect. But I will keep the law of Areopagus: I will say nothing to move my judge, whose wisdom 
The law of Arcopagus.  I well know, and whose goodness 
Arist. lib. 1. Reto.  I nothing at all mistrust.  
If your highness were of that disposition (from which you are most fur of) as to take pleasure in 〈◊〉 afflictions, delight and comfort in our calamities: we could be content to bear this, and ten tunes more in so good a cause as we suffer for. And if there be any other of such cruel appetite, whom your Majesty should think good to be satisfied with blood: there want not Catholics both there and here, which would most willingly offer themselves, to purchase quietness unto the rest. divers are in bonds there, most ready (I am sure) to accept such an offer: and if that number will not suffice, let the word be but spoken, and many more shall most joyfully present themselves from hence, having reserved ourselves to no other end, if God would make us worthy of that: and that by our deaths, we might give testimony to the Catholic cause, and redeem the pitiful vexation, of so many thousand afflicted people at this day in England.  
JESUS Christ, in abundance 
The conclusion.  of mercy, bless your Majesty, to whom (as he knoweth) I wish as much good as to mine own soul: persuading myself, that all good Catholics in England do the same. And they which go about to insinuate the contrary, are, in mine opinion, but appointed instruments by the common enemy, to despoil your Majesty of your strongest pillar and best right hand, as (soon after their purpose had) it would appear, & shallbe more manifest before the last tribunal seat, where we all shall be presented shortly, without difference of persons, and where the cogitations of all hearts shall be revealed and examined, and in justice of judgement, rightfully rewarded. Now matters are craftily clouded up, and false vizards put on, upon every action. Then all shall appear in sincerity and truth, and nothing avail but only the testimony of a good conscience. The which Catholics by suffering, do seek to retain, and which God of his infinite goodness, inspire your Majesty, graciously without enforcement, to permit unto them still.  
Your majesties most humble and obedient subject. I. Owlet.   

THE ANSWER OF A VERTVOUSAND learned Man to A Gentleman in England, touching the late imprisonment of Catholics ther.  
THE VIEW of your late letters (my dear and worship full friend) brought unto me some sorrow and much comfort, The sorrow proceeded of the woe full and afflicted case of my poor country so pityfullye set down by yeure pen unto mine eye, wherein (as you writ) so many great Gentlemen of worship are imprisoned for there conscience and religion of late, so many good houses broken up, so many house 
A pitiful desscription of Englànd at this day.  holder's dispersed and fled away, so many young Gentlemen and servants unprovided, so many poor people destitute, so many wives disjoined from there husbands, so many children bereft of their parents, such flying, such running, such shutting up in prisons, such pitiful abiding hunger, thirst, and cold in prison, as you describe, doleful for us to hear here, but more rueful for you to behold there, and all this for different opinions in religion, a misery not accustomed to fall in our father's days, upon that noble 〈◊〉.  
But as these were causes of some sorrow, so was it no mean comfort unto me, to consider that in these wicked & lose times of ours, wherein there is no feeling or sense of virtue least, but all men enwrapped in the love of Gods professed enemy the world, following with all force, and full sail, the vanities and ambition of the same: that their should be found in Ingland so many gentlemen 
A rare matter of comfort.  both for their years, livings, and other abilities, as fit to be as vain as the rest, yet so precise in matters of religion, & so respective to their consciences, as that they will prefer their soul before their body, & gods cause before their own ease, na that they will rather venture both body and goods, life, lands, liberty and all, than they will do any thing contrary to their consciences whereby they must be judged at the last day. This is such a thing, as it must needs bring comfort to all men, & can justly grieve none, except the comen enemy the devil himself. For as for strangers, they must needs be 〈◊〉 therewith: as for English men, they must needs be encouraged thereby. And as for the Princes herself, she camnet but be comforted therein, assuring herself that if these men, do 〈◊〉 so firmly unto their consciences and faith sworn unto God in their 〈◊〉 of baptism: then will they as 〈◊〉 for the same conscience, stik unto 〈◊〉 Majesty, if occasion should serve, in keeping their secondary faith and allegiance, sworn unto her Highness as to the substitute of God. Their adversaries also and persecutors, it can not in any reason mislike, for that the contrary religion were to have them as constant and faithful in that, if it were possible to win them to the same  
But notwithstanding, seeing you write that there is both great dislike, & displeasure also taken of it, as though their constancy were obstinacy, and their conscience mere will: (which most of all grieveth (as you write) their obedient and well meaning minds) albeit otherwise the pressure itself be so heavy as the burden thereof is sore and grievous to bear: for these causes, and for the giving of some more light to the whole matter, I will (as you seem to desire) most briefly touch three things in this letter, whereby I doubt not but that you shall account yourself fully and sufficiently answered 
The division of the whole Treatise.   

1. The first point shallbe, what cause or reason the Catholics have to stand, as they do, in the refusal of things offered them, and especially of going to the Church.  
Secondly, what way or means they may use to remedy or ease themselves of this affliction now laid upon them for their consciences.  
Thirdly, if that way or means do not prevail, then how they ought to bear and indewre the same.   

The first part.  
THAT the Quens most excellent Majesty, the honourable Lords of her privy Counsel, & other the learned and wise of Inglande, may see that the refusal of going to the church of so many thou sand Catholics at this day in that Realm, is not upon disloyalty or stubborn obstinacy, as their adversaries give it out, but upon conscience and great reason, and for the avoiding of manifest peril of eternal damnation, which they should incur in yealdinge to that which is demanded at their hands: I have put down some causes and reasons here following, referring the Reader to more larger discourses made by divers learned men of our time, in sundry parts of their works (this being shuffled up in haste), and namely to a peculiar treatise not long agone published to wching this matter. 
A necessary Supposition.   
But first of all it is to be noted, that my reasons (to th'end they may convince) are to be supposed to proceed, from a Catholic mind (that is) from a man, which in his conscience is thoroughly persuaded that only the catholic Roman Religion is truth, & that all other new doctrines, and religions, are false religions, as 
Two Sorts of Catholics.  all new gods are false gods. Now of these catholics there are two sorts, in Ingland, th'one which in their consciences do judge, that as all other religions besides their own are false, so all participation with them either in deed, or in show, by oath, by Sacraments, by going unto their prayers and service or otherwise, is nought, forbidden & unlawful & yet either for fear, or favour, or 〈◊〉 other worldly cause, they are content to communicate with them in all or some of the foresaid things: & of those men (albe 
What a 〈◊〉 it is to 〈◊〉 against a man's own conscience  it they be very many in Ingland) I mean not to entreat, their case being apparently both to themselves and to all other men, wicked, and out of all doubt damnable. For as S. Austin saith 
Aug in psa. 54.  He that knoweth the things to be ill that he doth, & yet doth them, he goeth down quick unto hell. As though he would say: Albeit he be yet quick upon the carthe, yet is he, in the providence of God, dead, and damned in hell. And S. Paul talking of this sin, never layeth less punishment upon it, than judgement and damnation, although it be committed in things of themselves indifferent or lawful: for albe it (as he saith) meats offered to Idols be of themselves lawful to be eaten, to him that knoweth an Idol to nothing: Yet, If a man should decern 
〈◊〉. 14.  or judge it to be unlawful and yet eat 
〈◊〉. 〈◊〉. 〈◊〉.  of it, he is damned for it, because he 
〈◊〉 expo. 〈◊〉. Tho. 1. 2. Q. 19 & 〈◊〉. DD. 〈◊〉.  doth not according to his conscience or knowledge. And the reason is that which S. Paul hath immediately following, saying. All that which is done by us not according to our knowledge 
Rom. 14.  or conscience, is sin. And S. 
Cap. 4.  〈◊〉 confirmeth the same, saying. He that knoweth good and doth it 
Rom. 14.  not, sinneth. Wherefore S. Paul crieth 
Mark this reason.  out a little before, thus. Blessed is he that judgeth not, or condemneth not himself, in doing contrary to 
Three kinds of Sin.  that he best alloweth. And the cause why this sin against a man's own 
Math. 26.  conscience is so damnable, is this. Some 
1. Timo. 1.  do sin of humane frailty, as did Peter, and this is called a sin against 
Vide D. Tho. in 2. 2. Q. 14. & Greg. li. 25. Mor. ca 16.  the father, who is called Power. Some do sin of ignorance, as did Paul, & this is called a sin against the son, who is called wisdom. Some do sin of mere will & malice, choosing to sin although they know it to be sin, and this is the sin 〈◊〉 the holy Ghost to whom is 〈◊〉 〈◊〉 particulerlye grace and 
Sin against the holy Ghost.  goodness, the which a man most wickedly contemneth and rejecteth when he sinneth wilfully against his own Conscience: and therefore Christ sayeth, that a man shallbe forgiven a sin against the father and against the senne, as we do see it was in 
Math. 12.  Peter and Paul. But he that sinneth 
Mar. 3. Luc. 12.  against the holy Ghost, shall never be forgiven neither in this world, neither in the world to come. As for example the Pharisees were not: which did many 
joh. 15.  things against Christ, malitiosly, 
Act. 9  and contrary to their own knowledge and consciences. If this be true (as it is, if God be not untrue) then in what a miserable case standeth many a man in Ingland, at this day 
The pitiful case of dissembling schismatics.  which take oaths, receive sacraments, go to church, and commit many a like act directly against their own consciences, and against their own knowledge: nay, what a case do they stand in which know such things to be directly against other men's 〈◊〉, and yet do compel them to do it: As to receive against their will, to swear against their will, & the like: Surely, as I am now minded I would not for ten thousand worlds, compel a jew, to swear that their wear a blessed Trinity. For albeit the thing be never so true, yet should he be damned for swearing against his conscience, and I, for compelling him to commit so heyneus and grievous a sin. But of this sort of Catholics, this is enough, and to much except they wear better. For they are to be accounted (according to S. Paul) damned men in this life, and therefore no Christians, and much less, Catholics.  
There are an other sort of Catholics, 
A Second sort of Catholics for whom this Treatise is made.  that albeit they do judge all other religions besides their own, false and erroneous, and damnable: yet do they not think, but that for some worldly respect, as for saving their offices, dignities, liberties, credytes or the like, they may in some of the former things, at the least wise in going to Church, (for as for swearing, and receiving, I think no Catholic this day in Europe thinketh it less than damnable) show themselves conformable men to the proceedings of them of the contrary religion: and do also think others too scrupulous which do stand in the refusal of the same. But to show that these men are in a wrong, and perilous persuasion, builded only on their own fantasy, and therefore to be reform: and that tother men are the only true Catholics, and bound to do so much as they do, upon pain of the high displeasure of God, & eternal damage of their own souls: I have put down here thes reasons the follow, which may serve for the justifying of th'one party's conscience, & for the dew reforming of the other.  

The first Reason.  
The first reason why I being a Catholic 
1. Peril of infection.  in mind, may not go to the Churches or service of the contrary religion, is, because I persuading myself their doctrine to be false doctrine, and consequently venomous unto the hearer, I may not venture my soul to be infected with the same. For as it is damnable for a man to 
Note the Simi 〈◊〉.  to kill himself, and consequently deadly sine (without just cause) to put his body in probable danger of death: so is it much more offensive to God, to put my soul ten thousand times of more value than my body, in danger to the deadly stroke of false doctrine and heresy, especially seeing I have no warrant of security or scaping, but rather I hear God 
Eccle. 3.  crying to the contrary. He that loveth danger shall perish in the same. Nether is it 〈◊〉 for me to think that I am sure enough from being infected, for that I am grounded enough, I am learned sufficiently. For what if God take his grace from the, and let thee fall, because thou hast not followed his counsel which is, If thou wilt not be bitté with the snake 
Eccle. 3.  not to sleep neigh the hedge. If thou wilt not be spotted, them not to touch 
Eccle. 3.  the Pitch. Wherefore S. Paul to as good a man, as learned, as strong, as I am, gave a general rule: to avoid and file an heretical man. The like precept 
Tit. 3.  he gave to Tymothie being a Byshope, to avoid a certain heretic 
2. Tim. 4.  by name Alexander: & more vehemetly yet he coniureth as it were the Thessalonians in the name of jesus 
2. Thes. 3.  Christ, that they should withdraw themselves, from like fellows. 
Rom. 16.  The same he repeateath again to the Romans beseeching them to note and 
1. Tim. 2.  to decline from such men. The reason of this, S. Paul uttreth to Timothe. 
Rom. 16.  Because their speech creepeth like a canker and they have subverted the faith of certain. Again he saith to the Romans of the same men: By sweet words and gay blessings they seduce the hearts of the Innocent. And S. Peter 
2. Pet. 2.  saith of them, that they do allure unto them unconstant sowlles. Here now I see the scripture carefully counseling, and commanding me to avoid the company, and speech of false teachers: it putteth down also the peril, if I do it not, which is as 〈◊〉 as the 〈◊〉 of my soul. And on the contrary side, I have no warrant of 〈◊〉, nor example of good men to 〈◊〉 the same. For I do read this written of far my betters. The Apostles and their scholars were so wary and circumspect in 
Niceph. li. 3. cap. 30.  this case (in 〈◊〉 〈◊〉) that they would not so mnch as once reason the matter with any of them, who endeavoured by their lyings or new devices, to corrupt the truth. furthermore I am sure, I can never take good by hearing them, but I am in 〈◊〉 possibility to take evil, as many more learned men than I, in old time have done. As Dionysius Alexandrinus, confesseth of himself: and 
Euseb. his. ec. 67. cap. 6.  of Origen & 〈◊〉 it is known: & many men in England can be witnesies, which both to themselves and also to other men, seemed (the time was) so firm and grounded in religion, as nothing could move them: & yet now they have proved otherwise. Wherefore it cannot be but great sinin 〈◊〉 (notwithstanding all this) if I shall put my soul in such danger, by adventuring to their company, to their service, to their sermons, to reading their books, or the like, whereby in any wise I may be corrupted. The which adventure, what a sin it was counted in the primative Church, it may apere by the sever laws, made both by the clergy and temporalty forth prohibiting, and punishing of 
Vide Gre. li. 5. ep. 64.  the same in that time, as is to be seen in the counsels and fathers and in the decrees of the good christian 
Sozo. li. 2. cap. 31. & li. 1. cap. 20  Emperors Martian and justinian, and espetialy of the noble and zealous first christian Emperor, Constantine, which made it death, after the condemnation of Arius by the general council of nice, for any man more to read his books & thereby to adventure to be poisoned with his heresies: And reason, For if David had not ventured 
2. Reg. 11.  to behold 〈◊〉, he had not been entrapped 〈◊〉 〈◊〉 love, and so had not committed 〈◊〉 horrible sins 
Gen. 3.  that ensued. 〈◊〉 if Dame 〈◊〉 had not presumed to hear the Serpent talk, she had not been beguiled, and if when Luther first began to teach new doctrine, the Catholics, at that time had not vouchsafed to give him the hearing, but had avoided his preachings and privy conventicles, there had not been now in the world, either Lutheran, Swinglian, Caluenist, Puritan, Anabaptist, Trinetarie, family of love, Adamite, or the like: whereof now there are so many thousands abroad, all springing of that first sect, and troubling at this day the whole world, with the eternal damnation of infinite souls, the which souls at the day of judgement shallbe scuselesse, and receive that heavy sentence of everlasting fire, for that they had not avoided the danger of infection.   

The Second Reason.  
THE second reason why a Catholic 
2. Scandal,  cannot yield to go to Church, is, because he cannot go without 
Leu. 4. Nu. 31. 2. Reg. 12. 1. Esd. 8.  scandal, which is a sin more mentioned, more forewarned, 〈◊〉 forbidden, more detested, more 〈◊〉 
Prou. 18.  in the Scripture, than any sin else 
2. Mach 6. Math. 〈◊〉 & 18. Mar. 9  mentioned in the same, except it be Idolatry. But in the new testament nothing somuch exaggerated, or with 
Luc. 17.  such vehement speeches prohibited: 
Rom. 14. 15.  Christ signifying, that the most part 
1. Cor. 8. & 10. 2. Cor. 6.  of the world to be damned, were to be damned for this sin, when he crieth 
1. Thes. 5.  out with that compassionable voice of his, saying. Woe be to the world 
Math. 18.  by reason of scandals. Wherefore pronouncing as pitiful a sentence, upon the author of thes scandals he saith. Woe be 
Ibid.  tothat man by whom come these scandals. And devising which himself (as it were) how to express unto our capacities, the intolerable greatness of this man's torment in hell, for scandalising of other men: he uttereth it in this sort. It were better for 〈◊〉 
Mar. 9  man that a millstone were hanged about his neck, and that he were 〈◊〉 cast into the sea. Which saying so terrified S. Paul that rather than he would scandalise any man in eating 
1. Corin. 8.  a piece of meat (a thing of itself lawful as he sayeth) he protested that he would never eat flesh in his life.  
Now this heinous sin of scandal 
Three points wherein scandal is committed.  consisteth properly in thes three points. First to induce an other man by any means to sin: whether it be by life, or doctrine: and this was the scandal of the priests in the old law, by their naughty life, alluring the people to commit the same sins. This was the scandal of the 
Leu. 4.  daughters of Moabe, who by their speeches and examples brought the 
Nu. 25. & 31.  Israelites to sacrifice with them to Idols. Whereof also (as of the like to them) Christ spoke against with great disdain in the Apocalypse, saying. 
Apoc. 2.  Thou hast their certain which hold the doctrine of Balaam, who taught Balaac how to give a scandal. (that is, an occasion) for the children of Israel to sin. I will fight against those men with the sword of my mouth. And in this point is the proper 
The proper signification of scandalum.  signification of (Scandalum) seen, which importeth as much, as a stumbling block, whereby a man maketh an other to fall, especially the fall of deadly sin: whereby a man breaketh the neck of his soul. As if a man should induce an other by his example, or otherwise, to commit adultery, to take an oath against his conscience, or the like: and as jeroboam did by his example, make the ten tribes forsake the unity of the Church of jerusalem, which sin of his, is so much noted in the scripture, with this title of scandal, (For that he made Israel to fin,) as nothing 
3. Reg. 12.  more. And in revenge of the same, God foretold him by Amos the Prophet, that he 
Amos. 7.  would destroy his whole house, and 〈◊〉 afterwards performed the same, as it 
3. Reg. 25.  appeareth in the third book 〈◊〉 〈◊〉 〈◊〉. And this first point of 〈◊〉, which is to induce other 〈◊〉 to sin, is so large & reacheth so far, (because it may be done, by life, example, words, works, 〈◊〉, permssion, and the like,) as men had need to look better about them than they do. It were to long to give examples in all: one on't of the ancient D. & martyr of Christ S. Cyprian shall serve for all: for by that, the rest may be guessed. He talketh of parents, which either by their evil examples had drawn their children to herisic or schism, or at the least wise had not sufficiently instructhem, of the true church, and of the Sacraments & true service of God in the same. Whereupon thes children, 
An example for schismatiquesin England to note.  being damned, shall most pitefullye bewail their misery (saith S. Cyprian) and the cruelty of their parents at the day of judgement, saying thus. We have done nothing of ourselves, neither forsaking the meat and the 
Cyprian. de lapsis.  cup of our lord (the blessed Sacrament) have we of our own accord hastened to profane contagions (of schism or heresy.) The perfidyousnes or infidelity of other men hath undone us, we have felt our own parents to be murderers unto us. They have denied unto us the Church, which is our mother, and God which is our father, and we being young and not foreseeing the danger of so heinous an offence, were content to join ourselves with others in the society or participation of the crime, and so by other men's fraud we were deceived. This that S. Cipryan affirmeth of children, in respect of their parents, we may apply to wives, brethren, sisters, kinsefolks, acquaintance, scholars, servants, subjects, tenants, or the like: in respect of any whose words, life, or example, hath, or shall do them hurt, by giving them a scandal, that is, by inducing them to sin.  
The second point of scandal is, 
The Second point of Scan dale.  not only if I do induce an other man to sin by doing or saying nought myself, but further, if I do offend an other man's conscience, in a thing of itself lawful: that is, if I do make an other man think that I do an unlawful thing, albeit either I do it not, or that the thing be lawful in itself, yet I commit scandal. As for example, if a priest should haunt dishonest or suspected houses, albeit he meant never so honestly. And this is, that great scandal 
Rom. 14. 15.  whereabout S. Paul maketh so much 
1. Cor. 8. 10.  ado, as concerning the eating of meats offered to Idols: the which, albeit it be lawful in itself (as S. Paul disscourseth) to him that hath knowledge, and thereby can judge that no meat of his own nature is unclean before God: and that an Idol is nothing: and consequently, that such meats offered to Idols are nothing spotted or made unlawful thereby. Yet to eat it in such place or presence as the lookers on, being weak and simple, may think that thou art an idolater, because thou eatest the flesh offered up to the idols: or that they by thine example be edesied or induced to eat the same meats with an evil conscience: this is damnable, sayeth S. Paul, and a most horrible 
1. Cor. 8.  sin against Christ himself, & such a sin as S. Paul himself sayeth, that he would never eat flesh while he lived, rather than by eating, so to scandalize any man. Upon the which discourse of S. Paul, the learned father S. Austen, sayethethus'. By this, 
Aug. ep. 154  it is evident, that we are not only forbidden, to use any thing in the honour of strange gods (as the eating of meats offered to them might seem to be) but also to do anything whereby we may be thought to honour them, doing it in such sort, as that although in heart we despise them, yet we edify or induce those that know not our hearts, in deed, to honour the same. This was also the scandal that the worthy old Eleazarus in the book of machabies 
2. Mach. 6.  so much detested & resisted, that he chose rather to die most cruelly, then to committit For whereas the Tyrant did command him to eat of the sacrificed meats, and he refused the same, the under officers of the Tyrant being moved with unjust compassion (as the scripture termeth it) offered him secretly other flesh not offered to Idols, and of the which he was not forbidden by his law to eat: meaning 
A notable example of a plain and undissembling Conscience.  thereby to deliver him, and to give out that he had now satisfied the Prince his comanundement. But the good old man considering what other men might think of it, and what Scandal there might ensue of it, 
2. Mach. 6.  answered thus, as the Scripture sayeth: That he would first be sent down unto hell, before he would do it: for (saith he) it is not convenient for our age to fayne, whereby perchance many young men, thinking that Eliazarus, now of ninety years old hath passed over to the life of the Gentiles, may through my dissimulation be deceived. This therefore is the second point of scandal which S. Paul forbiddeth when he sayeth. Keep yourself from all show of evil.  
The third point of scandal is, in 
The third point of Scan dale.  respect of the enemy, that is, when although I do not induce any man to sin or offend any man's conscience, yet I do disedefie the enemy, and do that thing whereby the enemy is scandalised and taketh an occasion to blaspheme God his truth, his cause, his law, or the like. Whereof S. Paul speaketh to the Corinthians 
1. Cor. 10.  Be you without offence or scandal to the jews and also to the Gentiles. And 
2. Cor. 6.  in an other place. giving offence or scandal to no man, to the end that our function or ministery be not blamed thereby. And this is that great scandal that David being a King and a Prophet, gave to God's enemies by his fall, and for the which he was sore 
2. Reg. 12.  punished, as it appeareth by the words of the Scripture, which are thes. And David said to Nathan the Prophet: I have sinned against my Lord: and Nathan said to David, God hath taken away thy sin: but yet because thou hast made the enemies of God to blaspheme: for this cause, the son which is borne to the, shall die the death. This also is the scandal that Esdras coming out of Persia, towards jerusalem with his countrymen the jews, was afeard to give to the king of Persia, by causing him to think basely of God, as not able to help and defend his servants, if he should have asked him aid to conduct himself and his company to 
1. Esd. 8.  jerusalem: for so he saith. I was ashamed to ask of the King aid and horsemen to defend us from our enemies in the way: because we had said to the King before, that the hand or defence of our God is over all them that seek him in honesty, and that his empire, and strength, and fury, is upon all them that forsake him. finally, of this scandal meant S. Paul and S. Peter also when they 
Rom. 2.  said, that the word of God was blasphemed 
1. Timo. 6.  or spoken evil of by the adversary 
2. Pet. 2.  part, for the evil life of certain 
A Catholic by going to church falleth into all the three points of Scandal.  noughty Christians. Now, that a Catholic going to the Churches, service, or prayers of them of the contrary religion, cannot but commit this great sin of scandal in the highest degree, that is, in all these three points before rehearsed, it is evident to all the world. For touching the first point: if he be a man of any calling, his example shall induce some other, as wife, children, friends, servants, or the like, to do the same. And howsoever he scape himself, they may be infected and so damned, and their blood laid upon his soul: but much more if he should exhort or constrain any man to do the same: as commonly many Sysmatyques do use. And touchiing the second point, he cannot but offend many men's consciences: for they that do know him inwardly to be a catholic, will think him to sin against against his own conscience, and perhaps be induced to do the like. And they who know him not, must needs presume him to go of conscience, and as a favourer of that religion, and so be brought to like the better of that religion, and the worse of the Catholic, 
Mark this point.  by his example. And as concerning the third and last point, their is no enemy of the Catholic religion in the world, whether he be Gentile, Turk, jew, or heretic, but that he must both think, and speak the worse of the said religion, seeing the professors of the same, are content for worldly policy to dissemble it, and leaving their own Churches, to present themselves to the Churches of their open and professed enemies.  
To conclude, in this matter of 
An important admonition.  scandal: men must not flatter and deceive themselves, thinking that they walk in a net and are not seen, when they give scandal to all the world, which fixeth his eyes upon them, if not for their own cause, yet for the religions sake. God is not 
Gala. 6.  to be mocked. The godly and learned Father S. Ambrose did accuse Valentinian 
Ambros. epist. 30.  the Emperor for giving a public scandal to the world, because he did but permit certain altars to the Gentiles: saying, that men would think that he privily favoured them. And his scholar S. Augustine thinketh it a scandal, if a man should hear a Donatist but 
Aug. Li. de pasto. ca 7.  speak, and he to hold his peace: for that the hearer might think that if this were evil which the Donatist sayeth, the other would reprove him. But if S. Ambrose had seen the Emperor to have gone to the paynim Temples, or S. Augustine the other to frequent the Donatists Churches, what then would they have said? What excuse then would they have received? and this is our very case.   

The Third Reason.  
The third reason why a Catholic may not come to Church, is, for that going or not going to the Church, 
3. A sign distinctive betwixt religion & religion  is made a sign now in England distinctive, betwixt religion, and religion, that is, betwixt a Catholic, and a Schismatyke. So that a Catholic by going thither, doth directly deny his religion. For the better understanding whereof, we must note that the professor of any religion may be known by three ways: first, by 
3. ways of professing a man's religion.  words: professing himself to be of that religion: secondly, by works, or deeds proper to that religion: thirdly, by some sign or mark appointed to signify that religion. As for example, In Italy a jew may be known, First, by his words, if he would profess himself to be of that religion. secondly, by works proper to Iudaysme, as by keeping the Saturday holy day, by circumcising his children, and the like. Thirdly, by a notorious sign appointed to distinguish that religion from all others, which is, to wear on his head a yellow cap. Now, as these three are ways to profess this religion, so if a 〈◊〉 of an other religion, (for example) a Christian, should yield to use any of these things, he should sin greavouslye, and in effect deny his faith. And as for the first, if he should profess himself to be a jew, it is evident that he denieth thereby his christianity. And as for the other two ways, it cannot be denied: for the circumcising of thy children, and the wearing of a yellow cap, doth as plainly in that country tell men that thou art a jew, as if thou diddest proclaim it at the market: even as the bush at the tavern door, 
Mark this ex ample.  doth tell the goeers by, that there is wine to be sold within.  
But now, that the goeinge to Church is in the realm of England a plain and an apparent sign of a Schysmatyque, that is to say, of a conformable man (as they call him) to the protesrants' proccdings: it is manifestly to be 〈◊〉. First, 
Why going to the Church is a denying of the Catholic religion.  by the commandment to go to Church every holiday, to here service, and by the 〈◊〉 of the same commandment. For (that it is the commanders meaning, by that act, as by a proper sign, to have men show themselves conformable to that religion): it cannot be denied. For otherwise, to what end are they commanded upon such days, and at such a certain time, and for such a purpose to go thither. Again, it is proved by the exaction of this law: For when a Catholic doth come before the Commissioners, there is nothing asked of him, but when he was at Church, and if he will promise to go to Church, commonly they account him a sufficient conformable man, (that is to have yielded sufficiently unto them.) Furthermore, the multitude of them, which have of long time abidden imprisonment, and now in greater number do for this only thing, in the sight and knowledge, not only of Ingland, but also of all Christendom, and of the enemies of the same in the world besides, doth make this abstaining from Church to be a proper and peculiar sign 〈◊〉 a true Catholque, now, if it were not before: and the yielding in the same, (especially if a man be called to public trial about it) to be a flat and 
Mark this Reason.  evident denying of God, and of his faith. For what doth make a thing to be a proper and peculiar sign, but the judgement and opinion of men? The bush of the tavern, is a sign of wine, because men commonly take it so. In like mannèr the yellow bonnet of a jew: the yellow torbant, of a Turk: and the like. Even so, seeing the whole world, at this day, doth take the abstaining from protestants Churches, to be the only external sign of a true Catholic: and seeing the protestants themselves do make it so: also, seeing that the going to Church is the contrary sign, it followeth, that if going to Church were of itself before lawful, it were now made by this, a peculiar sign distinctive betwixt religion and religion, and so, utterly unlawful.  
I will put an example of the primative Church, wherein the wearing of a garland was lawful for all soldiers, until the Emperors, and the common opinion of men, had abrydged it only to infidel soldiers, to distinguish them thereby, in honour, from Christian soldiers. And then, after that (as Tertullian proveth) 
Tert. lib. de Cor. mili.  it was no longer lawful for Christian soldiers to wear them, for that the wearing thereof, was a denial of 
An example to the purpose.  the Christian faith. Whereupon, we read that a certain Christian soldier offered himself rather to suffer death, then to wear one of them: as appeareth in the same book of Tertullian. But now, much more is the thing unlawfnl in our case. For that the going to the Protestants Churches (which a Catholic must presume to be heretical) was never a thing of itself lawful, (as I will hereafter prove) which the wearing of a garland was: and therefore much less now to be tolerated, seeing besides this, it is also made a sign distinctive as I have already proved.   

The Fourth Reason.  
THE fourth cause, why a Catholic 
4. Schism.  may not go to the Church is, because it is Schism, and breaking of the unity of the Catholic church: The which, how perilous and 
Vide Aug. tom. de Fi. & simb. ca 10.  dreadful a thing it is, all Catholics do sufficiently know. For as they firmly believe, that to oppugn the visible known Church of Christ (as all 〈◊〉 continually do) is a very wicked and damnable sin: Even so in like manner they believe, that to break the Unitiye of the same Church, and to make any rent or disunion in the same (which is the proper fault of Schismatykes,) is also damnable. For the which cause, S. Paul doth so diligently request the Corinthians to 
1. Cor. 1.  avoid Schisms, saying. I beseech you brethren by the name of our Lord jesus Christ, that you all say one thing and that there be no schisms amongst you: And to the 〈◊〉, Be you 
Ephes. 4.  careful to keep unity of spirit in the bond of peace. The which Unity, Christ himself expresseth more particularly, and more distinctly, when he 〈◊〉 of his Father, That his Christians might be one, as he and his 
joan. 17.  father were one: that is to say, that as he, and his father, did agree in all their actions: and what soever the one did, the other also did: So in his Church there should be one only form of belief, 
Ephes. 2. 4.  one form of service, one form of Sacraments, and the like: even as there is (according to Paul) one Baptism, 
1. Cor. 10. 12  on bread, on faith, one Church, 
1. Timo. 2.  one Christ, one Lord, one body, one Heaven, on hope of reward, the breaking of which unity of the Church of God, hath been always accounted a most grievous, and damnable offence. For, as Ireneus a most Ancient, 
Irene. li. 4. cap. 43.  and godly father sayeth. They which cut, and dissever the Unity of the Church, shall have the same punishment that jeroboam had. This punishment, we know to have been the utter destruction and extirpation 
3. Reg. 4.  of him and all his name. But other Fathers, do eraggerrate this sin farther: For S. Augustine in his book which he made of the Unitye of the Church, sayeth thus. Who soeever 
August. de Vnit. Eccle. cap. 4.  do agree, to all the holy Scriptures touching the head of the church (which is Christ) and yet do not communicate with the Unity of the Church, they are not in the Church. And a little after, he expowdethe 
How grievous the sin of schism is.  what he meaneth by communicating with the Unitye of the Church, which is. That their communion be with the whole body of Christ his Church, dispersed over the whole world, and not with any one part separate, or else it is manifest, that they are not (saith he) in the Catholic Church.  
Now, S. Cyprian in his book 
Cup. de. sim pli. Prel.  of the Simplicytie of prelate's, or unity of the Church, goeth further, for he proveth that if a man did live never so virtuously otherwise, nay, if he should give his life and shed his blood, for Christ: yet if he were out of the unity of the Church, he could not be saved: for that as he saith. This spot or sin (the breaking of the unity of the Church) can not be washed away with any blood. The which saying of S. Cyprian, the learned father S. Chrisostome after Corebus death, doth repeat and confiirme. adding these worddes. 
Chris. ho. 11 in epist. ad Ephes.   
There is nothing doth so provoke God as the division of the Church. And albeit we should do innumerable good deeds, yet notwithstanding we shall be punished as grievously as they were which did rend Christ his own flesh and body, if we dissever in pieces the full integrytie and unity of the Church. And finally he concludeth thus. I do here, say, and protest, that it is no less sin 
See more of the greatness of this sin.  to cut and break the unity of the Church, than it is to fall into heresy. And thus much I thought good to 
Aug. ep. 50. 152. Ser. 181 de. Tem. in. psal. 88  say, (leving infinite other things that might be said,) touching the grievousness of this sin of schism, whereby many of our bad Catholics 
Fulg. li. de. Fi. ca 37. 38. 39 Greg. lib 14. Mor.  in Ingland, may see in some part, the miserable dangerous case wherein they stand, by sleeping so careless as they do, in this sin.  
But now that this act of going to the protestants Churches and prayers, is a schismatical act, and such a one, as divideth from 
That going to church is schism.  the unity of the Church: it is easy to be proved for that schism is, according to Saynnte Augustine to S. Austen, A separation of them 
Lib. 2. cont. Cresco. ca 3  that think the same thing. That is, a different kind of service of God in 
The definition of Schism  those men that do not differ in opinion in religion. The which thing, he expresseth more plainly in an other 
Aug. q. 11. in. Mat.  place, putting the difference betwixt heretics and 〈◊〉, saying. Schismatics are made, not by difference 
The difference betwixt an heretic and a schismatic.  in faith, or belief, but by the breaking of the society, or unity of Communion. Now, the Communion or unity of the Church, consisteth in these three things: to wit, 
Unity of the Church standeth in three things especially.  that all Christians have one sacrifice: one and the self same 〈◊〉: also one and the self same service of of God. But they which go to the protestants Churches, have no sacrifice at all: neither have they any more than two of seven sacraments: and those two also so mangled, that of the two, scarce one is a sacrament, as they use them. And as for their service, it hath no part of the Catholic service, as I will show hereafter He therefore, that goeth to this service, and willingly separateth himself from the Catholic service and Communion, breaketh the unity of Communion of the Church, and consequently, committeth schism.  
But some man perhaps will 
An objection of could Catholics, with the answer.  say, I do it not willingly, but I go to Church by constraint of the public laws of my Realm? I answer, that here is some kind of constraint external, but not so much 
Arist. lib. 3. Ethico.  as may take away the liberty of thy will, which is internal, as the Philosopher wislye disscourceth. For, this constraint, is but conditional: That is, either to do that which is commanded: (for example, to go to the Church) or else, to abide this or that punishment that the law appointeth. The which penalty, if thou wilt suffer, thy will is free, to do what thou wilt. Nether can any mortal power constrain it further. So that, such an action as I have talked of 
Action's extorted buy fear are simply free actions, & only violent in part.  (for example, going to the Church for the avoiding of temporal loss,) is called both by the Philosophers and Devins. Inuoluntaria secundum quid, simpliciter autem voluntaria. That is: in part or in some respect, unvoluntary. But absolutely, and simply it is to be accounted voluntary. And therefore, they are to be esteemed good or bad, punishable or rewardeable, even as other free actions are: for otherwise, no sin should be punishable. seeing every noughty action commonly hath some kind of compulsion in it, but yet it may not be excused 
Mark thes absurdities.  thereby. As for example the murderer may say that he did it not willyngely, for that he was compelled thereunto by rage of anger. And the lecherer may say, his flesh compelled him to sin: and to take fit example for our purpose: all those that denied christ in time of persecution for fear of torments, might by your objection, say that they did it not willingly but by compulsion of torments, and therefore were not to be damned for it. But yet christ said, that he would take it as done voluntarily, and therefore damn them for it, by denying them openly before his Father, and his Angels, at the 
Mat. 10.  day of judgement. And yet to 
Luc. 12.  give an other example nearer to our matter: saint John sayeth of the noble men and gentilemen 
Io. 12.  of Jurye in his tyme. Many of the principal men did believe in christ, but they did not confess him outwardly for fear of the Pharisees lest they should be cast out of the synagogue, for they did love more the glory of men than the glory of God.  
Here we see the act of these noble men and gentle men: also the compulsion to the act, the cause of their compulsion & lastly S. John's judgement upon the act. The act, whereof they are accused is only holding their peace, and not confessing Christ openly, according as they did inwardly believe of him: The cause or excuse that they had to lay for themselves, was, the fear of the Pharisees or Magistrates which compelled them against their will so to do. Now, what punishment they feared at the pharisees hands S. John expresseth, saying, that it was. Lest they should be cast out of their synagogue. The which punishment 
What a great matter it is amongst the Iewes to be cast out of the Synagogue.  was then, and is now at this day, amongst the Jews, the greatest punishment, besides death, that can be devised. For he looseth thereby all offices, dignities, and credit whatsoever: no man may buy or sell with him: no man may visit him, or talk with him, or salute him in the streets. Finally, it is a death upon earth (a great and sufficient excuse a man would think) to answer for a man's silence only. For I see many a one in England, not only to conceal their own consciences, but also to speak against the same for a less cause. But what is Saint John's judgement upon the matter? for sooth he accepteth not the excuse, but condemneth them in a damnable mortal 
A severe judge meant given by S. John against dissemblers for the time,  sin against the first commandment, for doing the same, saying. That by this silence of there's they did put the glory of God behind the glory of men, and thereby showed that they loved men, better than God, Noah doubt but to their everlasting damnation, except they heartily repented them. The which I would have those unwise & fond noble men and gentle men in England to consider, which persuade both themselves and other men that in these troublesome times, a man may without offence keep his conscience to himself: but especially those that do not only hold their peace, but also do against their conscience, what soever is commanded them, saying, that all which is done amiss shall not be laid upon them, at the day of judgement, but upon the Prince and 
A bad shift of dissemblers.  the Magistrates, which compel them to do the same against their own wills. But what compulsion this is, and how fur it shall excuse their doings, I have now declared. Wherefore hereafer let no man say, that he goeth to Church against his will, thinking thereby to excuse himself from schism.  
Besides this, to prove it schism, yea, and that obstinate and rebellious schism, it were sufficient to know that the meaning, will, and commandment, of the general and universal Catholic Church at this day, is, that Catholic men should not present themselves to Protestants Churches, or conventicles, seeing they are denounced open enemies to the foresaid Church, and their religion hath been as orderly condemned in the last general Council of Trent, As the doctrine of Arrius was, in the first general Conucel of Nice. And albeit the Council of Trent made no particular decree of this matter, yet is their no cause, why any man should take any hold thereat: seeing the reason there of was 
Can. Apost 63. 44. 45. apud Eus. li. 7. caq. 9  because such a decree was needles: for the Church having already condemned from the beginning all praying with Heretics, or repairing to their conventicles: it was sufficient for the council only to condemn the Protestants for such men, without any 
what the council of Trent determined about going to church.  further particular prohibiting of others to come to their Churches, and service, seeing their conventicles being once pronounced to be heretical, the other was to be presupposed. And this is the true meaning of the concel, what soever others say, to shadow their imperfections.  
Howbeit, some doubt being at that time, moved by certain of the nobility of England: whether they might not lawfully without offence to Church to do some mere temporal act (as, to bear the sword before her Majesty or the like): it was debated by. xii. learned men there, at the Counsels appointment, and determination then genen, that only for such a cause, they might go to Church. As for example, if her Majesty should appoint certain Catholyckes, to meet at Paul's, to entreat of matters of the state, and that at such time as service were said there: and this was Naaman 
4. Reg. 5.  Syrus his case, flat: who was permitted, (as most men take it,) for a time, to go with his King and hold him up upon his shoulder, when he went to the temples of the Idols. Now, that there hath been 
The case of Naaman Sims.  a general custom, rule, and Canon of the Church, prohibiting to go to the Churches and conventicles of heretics, it is plain, by the testimony of all antiquity. The Apostles 
Can. Apost 63.  themselves in their threescore and third Canon, say thus. If any man either of the clergy, or laity, 
The old Canon forbidding the going to heretical Churches.  do go into the Synagogue of the jews or into conventicles of heretics to pray, let him be deposed, and excommunicated. This Canon of the Church, was exactly afterwards kept, and is mentioned very often, by the Fathers and counsels, by occasion of the like matter. As for example, when Origen was by a certain necessity, compelled 
The example of Origen.  to dwell in house together with one Paul, an heretic, to whom there resorted often, not only heretics, but some simple catholics also for the fame of his excellent eloquence: yet they writ of Orygen. That he could never be induced, by any means to be present at prayers where Paul was. And the 
Euseb. li. 6. hist. ca 3.  reason is put down by them to be this. For that Orygen even from his 
Nicep. li. 5. capit. 4.  youth had kept and observed most diligently the Canon of the Church. Here we see, what account was made in those days, of this Canon of the Church.  
Furthermore S. 〈◊〉 Alexandrinus a learned Father, talking 
The example of Heraclas.  of one Heraclas Byshope of Alexandria, and scholar of the aforesaid Drigen, and shewing how the said Drigen, had excommunicated and 〈◊〉 out of the Church certain christians, for that they were accused to have used much the company 
Euseb. li. 6. capit. 12. & Li. 7. cap. 6.  of a certain heretic: he addeth this saying. This Canon, and this example, have I received of our holy father Heraclas. The like observation of this Canon is noted in Athanasius: whose coming to Antioch, fled the common and public 
Sozo. li. 3. capit. 9  Churches which were usurped then, by one Leontius, an Arian bishop, and his clergy: and seeking out the Catholics that were in the City, 
The example of Athanasius  which then by contempt were called Eustathians, because they held of the Communion of their Catholic deposed bishop, named Eustathius, (as Catholics now in Inglande are contemptiously called Papists, for holding of the Communion of the bishop of Rome,) and finding them out did secretly communicate with them, as saith the history. Conuentu in aedibus privatis peracto. That is. making their assembly or Church, in their private houses. How like is this case, to our state now adays 
Theo. li. 1. capit. 14.  in Ingland? The like respect to this Canon of the Church, had Alexander Bishop of Constantinople, who wished rather to die, then to remain in the Church, when Arius the heretic, should come in to the same. To this Canon had also respect, the 
The example of the People of Alexandria  people of Alexandria, so much commended by Athanasius himself, who would rather pray together by 
Theo. li. 2. capit. 14.  themselves in the Church yard without cover, then enter into the Church to pray, where George the 
Of the People of Samosatum.  Aryan Byshope was. The like consideration had also the people of Samosatum, who after the deprivation of their virtuous and Catholic Byshope Eusebius, and the thrusting into his place by the Arians of an heretical Bishop called Eunomius: they would no more, come at the Church: of whom Theodorete writeth thus. None of the inhabitants there, poor or rich, servant 
Theo. li. 4. capit. 14.  or artificer, husbandman or grafter, man or woman, young or old, would come to the Church, but the Bishop was there alone, for no man would either come to his sight, or talk with him, albeit he was reported to have used himself, very modestly, and quietly amongst them. Nay yet further then this, the people of Rome having their true Catholic 
The example of the People of Rome.  Byshope deposed by the Arians, and an other 〈◊〉 felix, thrust upon them, 〈◊〉 an heretiqne, but a schismatic, (for the history saith, that he was sound in faith and held sound the religion set down in the Council of nice,) yet because he was a schismatic, and was content to take holy orders of the Arian bishops, and to communicate 
Theo. li. 2. capit. 17.  with them: the whole people (as I said) did 〈◊〉 him, and as the history sayeth. None of the inhabytants of Rome, would enter into the Church, so long, as he was within. Thus we see, the scrupulosity of Christian Catholics in those days, and that, (as they thought) upon good cause, for the avoiding of schism. If any man can shelve me a warrant since that time, for the enlarging of our consciences now a days, I would gladly see it.  
You have heard in the beginning 
The conclusion of this Reason.  of this reason, the opinions of our fore fathers, in the primative Church., what a great and heinous sin it is, to break the unity of the Church, or to disobey the same. Again, it is certain, that the Church telleth us, (if the voices of all the bishops and learned men in Christendom and of the supreme Pastor too, be the voice of the Church) that goeinge to protestants Churches, is forbidden us, what excuse then, shall those men have from obstinate schism, that not withstanding all this, will yet think it lawful: especially, the thing being now in practice, and so many meu suffering for the same? Assuredly they can look for no other account to be made of them, but as Christ willeth us. If he hear not the 
Math. 18.  Church, let him be to the as an heathen, and as a publican. The which words S. Austen saith. Are more 
Aug. li. 1. contra advers. leg &. prophe ca 17.  grievous and terrible, then if he had said let him be strooken with a sword, let him be consumed with the flames of fire, let him be devoured of wild beasts.  
And a little after, talking of the band where with the Church 
Math. 16.  may bind a man's sins by authority given unto her of Christ, 
The dreadful Sword of the Church c.  he saith. A man is bound more bitterly, and more infortunately, by the keys of the Church, then by any other most grievous and hard bands, albeit they were of iron, or of Adamant stone. Let could Catholics in Inglande mark this, and not think they are free, when they are in these bands: nor think they are Christians, when in deed, they are Heathens, and Publicans. It is a natural infirmity of ours, to think willingly to well of our own case: and passion permiteth us not, to judge 
An important cousideration for Schismatics.  indifferently in these matters. Let us therefore consider of other men's cases, and by them 〈◊〉 of our own. If in S. john Crisostome his time, when there was an Arryan Church, and a Catholic Church, known in Constantinople, and both of these Churches, calling people unto them, and the Emperor favouring more the Arrians then the Caholiques: 
Note this supposition.  if (I say) in that case, some Catholics leving S. Chrisostomes' Church, should have gone to the Arrians Churches to service, upon obedience to the Emperor: what would we think of them now? would we esteem schismatics or not, If they had died so, Considering their disobedience to the bishop, and their perfidious betraying of God's catholic cause in that time of trial? I think yes. Then let us not deceive ourselves, for this is our case now. And if in all men's judgements, that act would have seemed Schism (for disobeying one particular and private bishop, and breaking from his come munion) what shall we say for disobeying the general Pastor of all? & breaking from his communion? Of whom, the noble martyr of Christ S. Cyprian, above fifteen hundred years agone, said thus. Heresies and schisms 
Cip. ep. 55. ad Cornel.  have sprung of none other cause, then for that men do not obey God's Pre 
A notable discourse of S. Cyprian for obeying one general Pastor.  ist, and for that they do not think or consider that there is one only Priest who is judge in Christ's stead for the time: Unto whom if all the universal brotherhood would obey in divine functions, no man would move any thing against the college of priests, neither after the judgement of God, the suffrage of the people, the bishops consent once put down, in any matter, would any man dare to make himself a judge of the Bishop, and consequently of God: nor by breaking Unity, tear and rent the Church of Christ.   

The fift Reason.  
The fift reason, wherefore a Catholic 
5. Participation.  may not go to the Church of those of the contrary religion, is, for fear lest his presence may be interpreted by God to be consent unto their doing: and so he be made partaker of their punishment. Concerning which we must understand, that of all the enemies that God hath in this world, there is none in so high displeasure with him, as he who once knowing the truth, and being received into his house (the Catholic Church) runneth out again, and by 
1. Timo. 3.  new devised doctrines, vexeth and molesteth the same, being not only 
2. Cor. 11.  the house (as I have said) of Christ, 
Ephe. 5.  but also his spouse, nay, his own body. 
1. Cor. 12.  Which sort of men, the scripture 
Colos. 1.  calleth, physics: whose curse and reprobation in this life, is more grievous than any other sin whatsoever: and the damnation for the time 
How grievous a sin 〈◊〉 is.  to come more intolerable. For that as S. Peter sayeth, It had been better for them never to have known the way of righteousness, then after they knew it, to turn back again. And 
2. Pet. 2.  these are those men, of whom Christ said, that one devil going forth in their first coming to the faith by Baptism, he afterwards entered again with seven other devils worse 
Luc. 11.  than himself: and so made the end of that man, worse than his beginning. And Saint Paul giveth a marvelous severe judgement upon them, when he sayeth, That Heretyckes, are subverted, and do sin, and are damned by their own judgements. First 
Tit. 3.  he sayeth, that they are subverted, or overthrown, because they are blotted 
S. Paul's description of an Heretic expounded.  out of the book of life: Secondly, that their whole life, is sin upon 〈◊〉: because they are utterly deprived of God his grace, without the which we can do nothing but sin. thirdly he sayeth, they are damned by their own judgements, either for that they chose wittingly, to leave the Catholic Church: (out of the which they knew their was no salvation) or else because, the most of them do know that they do amiss, and yet for pride they will not come back. So that every way, their case is very pitiful and lamentable.  
This point the holy Fathers of the Church do often times handle very seriously aod grauclye, proving, that Heretyckes more offend God, and are in fur worse state, than any offender else in the world: and namely, more than either jew or Gentile. For the which cause, they note that the new Testament biddeth us 
Vide Aug in psal. 54. Cyp. ep. 76. Amb. li. de incar. ca 2.  not to beware of jews and Gentiles, but of Heretics in many places. The reason is, for that they are those wolves, which Christ foretold us should come in sheep skins: 
Rom. 16.  which as S. Augustine sayeth, shall 
Matt. 7.  pretend to be very good sheep, and friends to Christ and to his shéepefould: 
2. Timo. 2.  and yet with Christ his own 
Aug. in psa. 39  words, they shall teach you to deny Christ, to tear the shéepefould in pieces, and to disperse the sheep. Nay, they shall slay more souls with the word, than ever Tyrants did with the sword. Again, S. Austin proveth 
Aug. Li. 2. cont. adver. cap. 12.  at large in an other place, that Heretics are those Antichrists, of whom S. john spoke when he said. That many Antichristes are now gone 
1. joh. 2.  out: meaning of Simon Magus, Cerinthus, and other Heretics of his time. Of which Antichrists he sayeth, that S. Paul did pronounce that terrible saying, that they wear. The 
2. Thes. 2.  men of Sin, the Children of destruction. As who would say, that albeit all other naughty men wear enwrapped with the guilt of sin, and of their own destruction: yet those men above all others, for there eminent wickedness, were properly to be called the men of sin: and in respect of their heinous sin of slayeinge of souls, and the heavy sentence abiding them for the same, they were peculierlye to be called, the Children of perdition and damnation.  
This therefore being so, that the deep displeasure of God, and his heavy hand hangeth more over the heads of Heretics and Schismatics, then over any other people in the world: it is no small danger, for a man to join himself with them, especially in the act, wherein principally they 
Heretics offend God most in thet service.  offend God: which is, in their assemblies, Services, false teachings and preachings: at which times God his curse is like most abundantly to descend upon them, and upon those also that do assist them. For as S. Paul sayeth, They are worthy of 
Rom. 1.  death, not only that do evil, but they also which do consent unto them. And 
A vain excuse of schismatics confuted.  that thou mayst not excuse thyself, and say: I am there in body, but I consent not to them in heart: S. john expresseth 
joh. 2.  farther, what it is to consent unto them, or to communicate with them in their works, saying. He that sayeth as much as God speed them doth communicate (or participate) with them in their naughty works. Which thing the Prophet David knew well, and therefore said, that he would not so much as sit down 
Psal. 25.  with such men, and objecteth the contrary fault to a wicked man, saying. When thou sawest a thief thou wast 
Psal. 49.  content to run with him: He doth not accuse him, you see, for stealing with him, but for going or running with him, and for keeping him company, albeit he consented not to his robbery. And Saint Paul commanded Tymothye, not to consent to Alexander 
2. Tim. 4.  the heretics, but to avoid him. Likewise, he commanded the romans, not to consent to other 
Ro. 6.  such 〈◊〉 fellows, but to decline or turn away from them.  
finally, Saint Paul's words are 
Tit. 3.  general and plain of all such men, when he sayeth. Hereticum hominem devita. Avoid an Heretical man: He sayeth not, (go to Church with him) but believe him not, or consent not to him in thy heart. This is our interpretation foisted in, thereby to bolster up our own dissimulation, wherein we presume farther, than we shall be able one day to justify: As that foolish Prophet did, 
3. Reg. 13  which being sent to preach in Schismatical Samaria (but not to eat with them) ventured farther than his commission, and by persuasion did eat with one, who said himself to be as good a Prophet of God as the other (as the Protestants do say themselves to be good Catholics) but this venturous Prophet was slain by God for his labour. It is very perilous to be amongst the enemies of God. If Lot he had 
Gen. 19  stayed but two hours longer in Sodom, he had died with the rest. The terrible death of all them which were 
The company of heretics how dangerous it is.  in company with those three rebellious schismatics, Chore, Dathan, & Abyron, aught to move us much: of which number, it is to be thought, many were simple and ignorant men and had little part of the malice and noughty meaning, of their ring leaders: but yet for companies sake, all perished together. The which example, S. Cyprian applieth to our 
Cyp. ep. 76.  purpose, ask of us, if these men so perished for being only in company with those schismatics? Are 
A notable saying against our Schisma tiques.  not we afraid to be much more punished (saith he) assisting and furthering (by our presence) heretical oblations, prayers, sermons, and errors.  
S. john the dearly beloved of 
S. john afraid of the company of an heretic.  our Saviour, had as much cause to presume of his master's favour, as we have: and yet he durst not, so 
Euseb. li. 3. capit. 22.  much as stay in the bath, to wash together with Cerinthus the heretic. For so he saith. Let us flee from hence, lest the bathe fall upon us, in the which Cerinthus the enemy, of truth is. Mark, how he was not only afraid, lest the bath would fall: but also, lest it should fall upon him for keeping the other company. What if 
Note this supposition.  any Prince should have willed S. john to have come to Cerinthus his service, prayers, and sermons? If the histories report that the Apostles & 
Niceph. li. 3. capit. 30  their Disciples would not, so much as talk or reason the matter with any of the heretics of their time, but fled their company for fear, lest some part of their punishment, should light upon them: what wise man now, will dare to go to their prayers, and assemblies? To conclude, I would wish every man to consider the admonition of the Angel of God to Christians, talking of all wicked congregations under the name of Babylon. And I hard an other voice 
Apoc. 18.  from heaven, saying, go out my people from her, to the end that you be not partakers of her sins: and to the end you do not receive of her scourges: because her sins are come up to heaven, and God hath now remembered her wickedness. Mark, how he saith. To the end that you do not receive of her scourges. And yet, it is certain, that the people of God did not consent in heart, to the wickedness of this place, which they are bidden here to flee: but only were present there, and yet we see, how dangerous it was to them to be partakers of the punishment, if God of his goodness had not removed them out.   

THE sixth Reason.  
THE Sixth cause, why a Catholic 
6. Dissimulation.  may not come to Church, is, because he cannot come without dissimulation. The which, in matters of Conscience and religion, is treachery to God almighty, and a very dangerous matter. For as the worthy Father S. Ambrose saith. It may 
Ambro. li. 2 offi. cap. 24  be lawful sometimes in a money matter, to hold thy peace, but in God's cause, where there is danger in comunicating with his enemies, to dissemble only, is no small sin. The reason where of, is that sore saying of Christ's 
Math. 22.  own mouth. He that is not with me, is against me. As though he had said. He that dissembleth, & knowing me and my cause to be oppressed, holdeth his peace, & defendeth me not, I will hold him in the number of my enemies, that are against me. According to the which rule of Christ, S. john 
john. 12.  (which well knew the inward & secret meaning of Christ,) speaking of certain Noble men and Gentle men of jury. (The which did believe in Christ, but durst not confess him openly for fear of the jews.) Condemneth them of a great & damnable mortal sin against the first commandment, forth same: saying, that by this act, they showed that they loved the glory of men, more than the glory of God. By the which example, we see, wilfully dishonour God, and consequently commit damnable treason against him, when we do for any fear 
Dissembling in Religion is treason against God.  or other temporal respect, dissemble our faith, and hold our peace against our consciences. The which thing S. Paul considering, he layeth down unto us a general rule. Over fit confessio 
Rom. 10.  ad salutem. To be saved we must needs confess our faith by mouth, or open speech: Upon the which words S. Austin sayeth. We can not be saved 
Aug. de Fi. & sim. ca 1.  out of this wicked and malignant world, except we endeavouring to save our neighbours (besides believing) do also profess our faith by mouth, which we bear in our hearts, the which faith of ours, we must provide by godly and wary watchfulness, that it be not in any respect hurt or violated, by the crafty subtlety of Heretics. Note his admonition, let it not be in any respect violated with crafty subtlety. 
The subtlety of Heretics.  As for example, by causing a man to yield a little against his conscience to go once to Church, to stay but a little there, to have Service in his own house, or the like: In the which, if a man might say (as commonly they do say in evil meats) that a little, will do but a little hurt, it were more tolerable. But seeing the matter standeth as it doth, in poisons, whereof every little dram will be thy bane: No marvel though men show themselves more scrupulous. Hear the judgement of a whole clergy in the primative Church, & alleged by S. Cyprian the Martyr of Christ. Whereas 
Cler. Rom. apud Cyp. epist. 31.  the whole mystery of faith, is understood to consist in the confessing of the name of Christ, he that hath sought false sleights for excuse thereof, hath now denied it: & he that will seem to have fulfilled such statutes & laws, as are set fourth against the gospel, in so doing he hath obeyed them in very deed: For as much, as he would have it seem that he hath obeyed them. Here you 
Who dissembleth his faith denieth it.  see now, all dissembling of our faith taken, for denying our faith: and all séeminge, to be condemned, for doing. The which that old valiant champion 
2. Mach. 6.  of God Eliazarus, full well knew, when he rather chose to die, then to seem to eat a piece of flesh (albeit he did it not in deed) contrary to the law of God. And the reason he giveth for it, is this, It is not fit for our age to fayne. O good Eliazarus, if it were not fit for thy age, to fayne or dissemble in matters of religion, what shall we say of our age, wherein, for many respects, we are more bound to confess our Lord, and master, and his Catholic religion, than thou wert? For that, we have received more benefits at his hands, and have seen how he confessed us before his enemies and ours, and could not be brought by any fear or torment to deny us. But well, there will be wicked 
Luc. 11.  men, and dissembling Christians still: Yet notwithstanding, God's law must 
Blushing at Christ's cause is damnable.  stand, set down by Christ his own mouth. He that shall blush or be ashamed of me & my sayings, of him shall the son of man be ashamed, when he shall come in his majesty, and in the majesty of his Father, and of his holy Angels. He doth not only say, if we do deny him, but if we do blush, or be ashamed to confess him: which conside ration made the Apostles, and other servants of Christ, so peremptorily to proceed in confessing openly their faith, with what danger soever it were. And S. Paul giveth a reason 
1. Corin. 9  of it, when he sayeth, Woe be unto me except I do preach the gospel. That is, except I confess it, except I let it forth, what danger bodily soever come thereof. And in the acts of the 
Act. 4.  Apostles, the high Priests and magistrates commanded not the Apostles to be of their religion, nor yet to come to their service, in their synagogues, but only to hold their peace. And that they should not speak or teach any more in the name of jesus. But that Apostles utterly denied to obey that commandment, & in that chapter following, being taken again for not obeying, were asked in open judgement by that magistrates We commanded you straightly to teach no more in this name, and how chanseth it, that you have filled all jerusalem with this doctrine. And Pecter 
Act. 5.  answered with the rest of the Apostles, We must rather obey God, than men. As who should say, that if they should have granted to dissemble and not to speak openly, they should have denied God, in obeying men more than him.  
What if the high Priests and 
Mark this supposition & apply it to our tyme.  Magistrates should have said unto them: well, we are content that you live with your Conscience, so you keep it to yourselves, & trouble not the state, and so that you will, (for obedience sake) some time come to our Synagogues showing your selves, conformable men to our procedings. Nay, what if they should have said: Some of you also, for outward show, (keeping always your Consciences to yourselves) must flee this odious name of Christians, and seem to communicate now and then with us, in our Sacrifices and ceremonies: we are content also, that sun of you shallbe our officers and Justices of peace, counsellors and the like, 
The manner of dissembleinge Schismatics lively expressed.  so that you will sometimes, (for order's sake) punish some of those indiscréete fellows of your religion, which cannot be content to keep their Consciences to themselves: so you will also give some pretty, sharp charge in your circuits, sessions and assemblies, (always keeping your Consciences 
O damnable dissemlinge: this is done by many in Inglande.  to yourselves) & if some of you also will some times step up into the pulpit, and speak three or four earnest words against this religion, it shall be very grateful unto us, especially if you will affirm it with an oath which we have devised for the same 
Living to a man's own conscience, by leaving himself no conscience.  purpose: and this doing, we assure you, that you shall live quietly to your own Consciences, & we shall account you for good subjects. If, I say, the Magistrates of jury at that time should have given to the apostles & other Christians this sweet charm: you think that they could have abidden to hear it all out, whose hearts did rise and swell at two words only that they spoke, for the entreating of them to hold their peace? And yet many a thousand now in England, being as thoroughly persuaded in heart of, that truth of the Catholic religion as the Apostles & other Christians at that time were of theirs, are content notwithstanding, to hear, digest, admit, & execute, all, or most part of these things recited, contrary to the said religion. And yet besides all this (which is more to be wondered at) they are not ashamed to persuade themselves that they shall one day come to that glory where 
Desperate Pre sumption.  in the Apostles now are. But this is desperate presumption. And therefore we see what a just cause this is, for a Catholic to refuse to come to the churches of the contrary religion.   

THE Seventh Reason.  
THE Seventh Reason, why a Catholic 
Naughty service  may not yield to come the pro testantes churches is, because the service which they use, is nought and dishonerable to God, and therefore, no man can come to it, or hear it, or seem to allow of it by his presence, without great offence to God. Nether is it sufficient to say (as commonly they use to say to beguile simple people withal) that it is the Scripture, taken out of the Gospels, Epistles, Psalms, and the like. For by that argument, the jews service were good at this day, which is taken out of the old testament: and all heretics service thatever was, seemed to be nothing but Scriptures. For, as S. Austen in divers places noteth, 
Aug. to. 6. cont. Max. li. 1. initio. & iter. vers. fi.  it was always the fashion of heretics to have Scripture in their mouth, & to cleave only to Scriptures, and to refuse traditions as inventions of men. And we read of the arian heretics, how they were wont to sing 
All heretics vaunt Scripture.  Psalms in the streets of Constantinople, thereby to allure the people to them. And yet we may not say, that their service was good: like as we cannot say that the devils talk was good with Christ 
Math. 4.  albeit it were decked with allegation of scripture, and other sweet words. Although therefore their service be full of scripture, it is no good argument 
Hier. in ca 4. & 8. Ose.  that it is therefore infallible good. For as S. Jerome sayeth of all Heretics. What soever they speak, or think that they do speak in the praise of God, it is the howling of wolves, & the bellowing noise of mad bullocks: The reason whereof is that, which the scholar of the Apostles S. 
Ignat. ep. 2.  Ignatius sayeth. No man can call him good, or say he doth well, that doth mingle evil with good. Wherefore S. Augustine sayeth of the Donatists, schismatics, and Heretics, of his time, that albeit they did sound out 
Aug. in ps. 54.  Alleluia with as lusty a voice as the Catholics did, and in many things else did agree in Service with them (more than now the Protestants do 
A little evil marreth agret deal of good  with us) yet their service was impious, and availed them nothing. And a little after, upon the words of God, uttered by the Prophet, saying. In many things they were with me. etc. S. Austin sayeth thus. God granteth 
In psal. 54.  that physics in many things are with him, as in Sacraments, Ceremonies, and the like: But yet for all that they are not with me (saith God in all things. For in that they are in schism, they are not with me: in that they are in heresy, they are not with me: and therefore, for these few things in the which they are not with me, those other many things in the which they are with me, shall profit them nothing. To come nearer to our purpose, their own Apostle, and second Elias 
Luther's opini on of our Pro testantes service  (as they 〈◊〉 him) Luther, condemneth all their whole service, for the denying only of the real presence, saying. The 
Cop. dial. 6. ca 15.  Sacramentaries do in vain believe in God the father, in God the son, and in the holy Ghost, and in Christ our saviour: all this doth avail them nothing, seeing they do deny this one Article, as false, of the real presence. Where as Christ doth say, This is my body. Lo here this Prophet with the same spirit wherewith he condemneth the Popes, he condemneth the Protestants, why should we believe him more in the one, then in the other?  
But now to show wherein the Protestants 
Where in the Protestants service is evil, in particular.  service is evil, it were sufficient to say, that it is devised of themselves, and altogether different from all the service of Christendom besides: and therefore not to be received by Catholics, with whom they deal too chyldishelye, when they say, their 
1. devised by themselves different from the rest.  service differeth in nothing from the old Catholic service, but only because it is in English: thereby thinking to make the simple people, to have the less scruple to come to it. The which how false it is, it shall appear by that which I will say hereafter. I might also bring the opinion of all the hotter fort of Protestants, 
2. Condemned by the Puritains'  called the Puritayns, who in writing, sermons, and private speech, do utterly condemn, the service which now Protestants have, and thereupon do refrain from it, as much as Catholics. But I will give more particular reasons, as followeth.  
First the scripture is read there in 
3. False transstions of scripture.  false and shameless translations, containing manifest and wilful corruptions, to draw it to their own purposes, as hath been showed in particular, by many learned men in their works: and is like to be (shortly) more plainly by the grace of God. As for example, through out the scripture, where Idols are forbidden, they translate it Images, as in Saint john they read. Children 
1. joh. 5.  keep yourselves from Images.  
Whereas the scripture sayeth Idols: And this is, to make simple men believe, that Idols and Images are all one, which is absurd. For then, where Moses sayeth: That God 
Gen. 1. 3.  made man according to his own Image. We should consequently say: God made man according to his own Idol. Again, where in contrary manner S. Paul saith. That 
Ephe. 5.  a covetous man maketh his money his Idol. We should say, that he maketh it, his Image. The which how foolish it is, every man seeth, and it can not stand with any sense of the Scripture. The like absurd translations they have, in infinite other things, which I cannot stand to rehearse. Let some man read the latter end of the xy. chapter of the second book of the Machabies, where he shall see what labour their English translator taketh to shift over the words of the Scripture, which talk 
2Macha. 12.  of oblations and prayers for the dead: and by that one place, let every man judge of his fidelity in the rest. For 
See the English Bible dedicated to King Henry.  I am sure, that if a Boy should so corrupt Tully's epistles, in translating them in a Grammar School, he should be breeched for his labour. The Scripture therefore, being read there, in false translations, it must needs seem to be false, which is blasphemis against the holy Ghost the indyter of them. So that by this, it appeareth, that, that part of their service which they pretend to be Scripture, is no Scripture, because it is by the malice of the interpreter false, the which Scripture can not be.  
Secondly, the service that Christians 
4. Said by lay men.  ought only to go to, should be said, as also the Sacraments administered, by Priests and such as have 
Ig. ad Hier. Chri. li. 3. & 6. de. Sacer. & hom. 60 Hier. ep. ad Helio. & ep. 85. ad Eua. Ambro. in Ephes. 4.  received the Sacrament of holy orders, as all the general Counsels and Fathers of the Church, show unto us. And S. Paul when he saith. That no man may take unto him this honour, but he that is called as Aaron was. Wherefore the same Paul adviseth the bishop Timothy, not to give this dignity unto any man 
Heb. 5.  but upon great consideration, saying. Do not lay thy hands rashly upon any man. But now that either 
1. Tim. 5.  all, or the most part of ministers of England, be mere lay men, and no priests, and consequently have no authority in these things, 
Con. 4. Car. can. 6. & Concil Laod. can. 24.  it is evident for many causes: as well for that they have not received the under Orders, which they should have done before 〈◊〉, (as appeareth 
Igna. ep. ad Anti. Areo. ca 3.  by the ancient Council of Carthage, wherein Saint Augustine was himself,) and by all the Fathers both before and since: as also because they are not ordained by such a Bishop and Priest, as the Catholic Church hath put in that authority: 
Can. Ap. 1. & 2. & 68  which admitteth no man for Bishop, which is not ordained by imposition of three or two Catholic Bishops hands at the least. Of all which things none are to be found amongst the Protestants  
thirdly, their service is nought, 
5. Falsehood & blasphemy in their service  because they have divers false, and blasphemous things therein: and that which is yet worse, they so place those things, as they may seem to the simple, to be very scripture. As for example, In the end of a certain Geneva Psalm. They pray to God to keep them, from Pope, 
In the end of their Geneva Psalter.  Lurcks, and papistry, which is blasphemous. First, for joining the supreme minister and substitute of Christ, with the known and professed enemy of Christ, and speaking so contumelyouslye of him, of whom all antiquity in Christ his Church, hath thought, and spoken so reverently, 
Cyp. de sim. pre. & Chr. li. 2. de Sa. Cyp. ep. 46. Chr. li. 2. de sa. Inno. ep. 93. ap. Au. & Leo. ep. 84. Sy. Alex. 4. apud Atha. Theod. li. 2. hist. ca 4.  calling him. The high Priest of the Church. The Bishop of the Universal Church. The Pastor of the Church. The judge of matters of faith. The repurger of heresies. The examiner of all bishops causes. And finally the great Priest, in obeying whom all Unity consisteth, and by disobeying of whom, all Heresies and Schisms arise.  
secondly, it is blasphemous, for that they pray to be delivered from 
Cy. ep. 55.  papistry: meaning thereby, the Catholic and only true religion, by the which all men are to be saved. thirdly, because they sing it, and make other simple men to sing it, in the beginning of sermons, and otherwise: as though it were scripture itself, and one of David's psalms.  
Fourthly, albeit the Protestants 
〈◊〉 of necessary things which it should have in it  service had not all this evil in it, as it hath: yet were it nought, because it hath not in it, those good things which Christian service should have. For service may be evil, as well for having too little, as for having to much. As the service of the Arrians was, for singing, Glory to the Father, and not singing the same to the Son; And as if a man should recite his creed, and leave out one article (as in effect the Protestants do the article of dissension into hell) all the whole creed were nought thereby. Now, how many things do want in the Protestants service, which should be in Christian service, it were to long in every point to rehearse: yet will I (for examples sake) name two or three things. First therefore, they have left out the chiefest, and 
Dion. Ariop hier. ca 3. Ign. ep. ad Smyrn. justin. dial. tri pho. Ter. li. de orat. Au. li. 20. contr. Faust. ca 23 Chry. hom. 17. ad Heb. Gre. li. 4. di. ca 57  heyghest things of all: which is the blessed 〈◊〉 of Christ his Body and Blood appointed by Christ, to be offered up every day for thanks giving to God, for obtaining of grace, and avoiding of all evil, and for the remission of sins both of quick and dead: as with one consent the Fathers of the primative Church do affirm. The which Sacrifice being away, no Christian service can be said to be there: For so much as, 
Hiero. ep. 1. ad Helio.  for this cause were ordained priests, neither can there any be called Priest 
Chry. li: 2. de Sacerd: Cyp: ep: 54 & li: 1. ep: 2. Au. ser: 25 2: de tempo.  but in respect of this Sacrifice: Also in respect of this sacrifice were Christian Churches called temples, for this Sacrifice were made Altars: for an Altar is the place of Sacrifice, even as an armoury is the place 
Optat. li: 6. cont: Dona: Au. in psa: 113. conci: 2. & Posid. in vita Au. ca 24.  where armour is. For this Sacrifice was priests apparel made: Uestments, Sensors, Frankincense, and the like, in the primitive Church. Whereof all the Fathers, councils, and histories do speak so much.  
The second thing, which the 
Concil. flor & constant. sesio. 15.  Protestants service leaveth out, is, no less than six, of the seven Sacraments, which the Catholic 
Six Sacraments  service of God doth use: (for as for their communion it can be no Sacrament as they do use it.) The commodity of which Sacraments, in 
Aug. li. 19 cont. faust. cap. 11. & 16.  the Church saint Augustine saith. That it is greater, then can be expressed, and therefore the contempt of them is nolesse than sacrilege, because (saith he) that, can not be contemned without impiety, without the help of which, no man can have piety. And for this cause in an other 
Aug. su levit. que. 84.  place he saith. That the contemnours of visible Sacraments, can by no means, invisibly be sanctified. The third thing that the Protestants 
Ceremonies.  service leaveth out, is, all the ceremonies of the Catholic Church, of the which the old ancient Fathers and Counsels do say these 
Tertulia. de corona.  three things. First, that they are to be 
Bas. li. de sp. 5. cap. 27.  had in great reverence, and to be contemned of no man. secondly, 
Epipha. heresi. 71.  that they are to be learned by tradition, and that many of them are 
Council tried ca 7. &. 13. Cip. ep. 66. Chri. ho: 41 vide Aug. li 2. doct christ. Cyp: ser. de. ora. dom.  received by the tradition of the Apostles. lastly, that they which do either condemn, despise, or wilfully omit these ceremonies, are excommunicated. I might here add many other things, as leaving out prayers for the dead, being (as the Father's hold) one of the chiefest 
Isodo: li: de: diu: off.  functions of a Priest. Also for having their service in an other order & language 
Concil: Tol. 4. cap. 2.  then the univarsal church useth: But this is sufficient. For if they 
Bed: li: hist. capit. 1.  leave out of their service, both Sacrifice, Sacraments, and all ecclesiastical 
In which authors you shall see in what tongue service was in their days in all countries.  cerymonics: I know not what good thing they have left, besides a few bare words of Scripture, evil translated, and worse applied, which they read there. seeing therefore their service is such, it is a sufficient cause to make all Catholics to avoid it.   

THE Eight Reason.  
THE Eight Reason of refusal 
8. Losing the benefit of Catholic religion.  which may now be yielded, why a catholic may not come to the Protestants Churches, is, because by going thither, he shall lose all the benefit of his own religion, neither shall he take any more commodity thereby, then if he were not of that religion at al. This is a very great, weighty, and most sufficient reason to be yielded by Catholics in England to their Princes for their refusal of coming to Church, and such a one as being sufficiently conceived by her Majesty, cannot but satisfy her Highness, and greatly draw her to compassion of the pyttifull 
A pitiful necessity.  case of so many thousands of her loving subjects, who being, as I have said Catholics in hearts by going to Protestants Churches, must needs be brought either to flat atheism, that is, to leave of all conscience, and to care for no religion at all, (as many thousand seem to be resolved to do:) or else, to live in continual torment of mind, and almost desperation, considering that by their going to these Churches, they lose utterly all use and practise of their own religion, being held as schismatics, and excomunicate persons of the same: and their case such, that if they should die in the same state, they were sure to receive no part of benefit of that religion no more then if they had been protestants. The which, what a danger it is, all true Christian men do both know, and fear.  
But yet, that the simpler sort, may better understand it, and the wiser, better consider of it: I will in particular repeat some of the abovesaid dommages.  
First therefore a Catholic, by going to the Protestants Churches, looseth all participation of that blessed 
The loss of participation of the Sacrifice how great a loss.  Sacrifice, of the body and blood of our Saviour, appointed by the said Saviour (as I have showed before) to be offered up daily in the oblation of the Mass, for the commodity of the whole world, quick and dead: and for that cause (as the godly and learned, saint john 
Chrys. hom 47. in ep. 1. ad cor.  Chrisostome saith.) Called the common Sacrifice of the whole world. The which action of offering of this sacred Hosre, (the Son of God to his Father,) is of such dignity, excellency, and merit, not only to the Priest, but also to the standers by 〈◊〉 him: as all the other good works which a man can do in his life, are not to be compared with it, seeing that the very Angels of heaven do come down at that time, to adore (after the 
The Angels present at the elevation.  〈◊〉) that sacred Body, and to offer the same up with us, to God the father for the whole world. As all the holy Fathers of the primative Church did both believe 
Gre. li. 4. di al. cap. 58.  and teach. Of the which, it shallbe enough at this time, to allege one or two. Saint Gregory therefore the first, saith thus. What faithful man can doubt but that in the very hour of immolation or sacrifice, the heavens do open at the priests voice, and that the 〈◊〉 of Angels, be present there, in that mystery of jesus Christ? And saint Chrisostome, handling the same, 
Chris. lib. 6. de sacerdo.  saith. At that time, (the time of consecration in the Mass) the Angels stand by the Priest, and the universal orders of the celestial powers, do cry out, and the place nigh to the altar, is full of quires of Angels in the honour of him who is there sacrificed. And immediately after, he telleth two visions 
Two visions of the presence of Angels at the mass.  of holy men, whose eyes were by the power of God (as he sayeth) opened, and they in those visions saw the Angels present at the time of consecration. And in an other place, he yet more at large explycateth 
Chry. ho: 3: count Ano:  the same, saying. At that time dear brother (at the time of consecration and elevation) not only men do give out that dreadful cry, (saying, we adore the O Lord) & ct. but also the Angels do bow their knees to our Lord, and the Archangels do beseech him: for they account that a fit time, having that sacred oblation in their favour. 
A fit Similitude of S. Chri sostome.  And therefore as men are wont to move Princes the more, if they bear olive bows in their hands: (because by bearing that kind of wood they bring into the Prince's minds mercy and gentleness:) so, the Angels at that time, (holding out in their hands, the very self same body of our Lord) 
What plainer testimony can there be then this.  they do entreat for all mankind, as though they said, We do entreat O Lord, for the men of the world, whom thou hast so loved, that for their salvation thou wast content to die, and in the Cross, to breath out thine own soul. For these men we make supplication, for the which thou hast given thy own blood: for these men we pray, for the which thou hast sacrificed this body of thine. If this be so, than the hearing of Mass, is not only worth the venturing of an hundred marks, or six months' 
The hearing of a Mass how well worth a hundred marks.  imprisonment, but also of an hundred thousand lives, if a man could lose every one for that cause six times. And an hundred times miserable is that man, which for any worldly respect doth deprive hlm self of so great a benefit, as the participation of this sacrifice is. secondly, they lose by going to 
The loss of the grace of 6. Sacraments what a loss.  Church, the fruit and grace of six Sacraments: as the grace of Confirmation by the Bishop, whereby the Holy Ghost was given in the primitive Church, (as saint Luke sayeth) and now in our time, 
Act. 8. & 19  as saint Cyrpian proveth, are bestowed upon us by the same, the seven gifts of the holy Ghost. Set out by Isaiah the Prophet in his eleventh 
Cypr. li. de unct chris. Esa: 11:  chapter. They lose also the grace of priesthood, so greatly commended by S. Paul to Tymothye, when he chargeth him so earnestly, 
2. Timo. 1.  not to neglect the said grace. Also the grace of Matrimony, which S. Paul so much extolleth, when he calleth 
Ephes. 5.  this sacrament, a great sacrament. Also the grace of extreme Unction, which is so great, as S. James sayeth, besides the healing many times of 
jaco. 5.  the body, it also remitteth the sick man's sins: And so in like manner the grace of the other two sacraments, of Penance, and the Altar, whereof I will say a word or two immediately. All thes graces they lose, being cut of (by their going to the Protestants churches) from these sacraments, which are nothing else, but conduits of grace. The which loss, of what value it is, a man may guess by that, which all divines 
The value of grace.  with on accord do prove, that on drop of grace is more worth, than all the world esteemed in itself besides. Thirdly, they lose by going to church all the benefit of that keys of the church, 
What the be nefyte of the keys of the Church is.  or of the authority of binding and losing of sins, granted by Christ to that governors of the same Church. For the explication of the which, we must understand, that Christ having newly made the marriage betwixt his dear spouse and himself, (I mean the Church): and having now sealed the same, with his own blood: and being enforced to departed from the said new married spouse of his, touching his visible presence for a time: he devised how to show unto her, how greatly he loved her, and to leave some notable pledge & testimony of his singular great affection towards her. The which he finally resolved, could be by no other means better expressed, then if he should leave all his authority with her, the which he had received of his Father, with making public proclamation to all the world, that What so ever she should forgive in earth, touching sin, the same should be forgiven in heaven: 
〈◊〉. 20.  and what soever sin, the Church 
A proclamation of the tribunal for sin in earth.  should retain or not forgive in earth the same should never be forgiven in heaven. And again: that with what authority God his Father sent him, 
joan. 6.  with the same he sent her governors, 
Mat. 18.  the Apostles, and their successors. And again: he that should not here 
Aug. ho. 49 et 50. & ho 41. ibid.  and obey the Church, should be accounted as a heathen and publican. By the which speeches of Christ, our 
Cip. li. 1. ep. 2:  fore fathers have always understood, that Christ gave unto the 
Amb. lib. 1. ca 2. de Pae. & in psa. 38 Atha. serm. count her.  Church a visible tribunal seat in earth, for the forgiving or retaining of sins, unto the which all Christians must resort by submission and humble confession of their sins, if 
Chris. lib. 3 de sacer.  they think ever to receive forgiveness of the same at Christ's his hands 
Hil. in ca 18 Mat.  in heaven. For so we read, that in the primative Church they confessed 
Hie. in cap 18. Mat.  their sins unto the apostles: of whom saint Luke writeth thus. Many of the faithful came (to the 
Actor. 19  Apostles) confessing and reveling their own acts. And three hundred years after that, S. Austen testifieth of his time, saying. Do you such 
Aug. hom. 41. 49. 50. cap. 10. 11. 16 ex 50. hom.  penance, as is wont to be done in the Church, that the Church may pray for you. Let no man say, I do it secretly, I do ìt with God alone, God which hath to pardon me, knoweth well how that I do repent in my heart. What therefore, with out cause was it said (to the Priests) that which 
joan. 20.  you lose in earth, shall be loosed in heaven? therefore in vain were the 
Aug. li. 2. de Visita. infir. cap. 4.  keys given to the Church? And in an other place again more néerlye touching the humour of our men now a days, he saith. There are some which think it sufficient for their salvation, if they do confess their sins only to God, to whom nothing is hidden, and to whom no man's conscience is unknown. For they will not, or else they are ashamed, or else they disdain, to show themselves unto the Priests, whom not withstanding God (by Moses his lawgiver) did appoint to discern or judge between lepry, and lepry. But I 
Leu. 13. 14.  would not that thou shouldest be deceived, 
The necessity of Confession.  with that opinion, in such fort, that thou shouldest either by naughty shame, or obstinate disdain, refrain to confess, before the substitute, or Vicegerent of our Lord. For, whom our Lord did not disdain to make his substiute, his judgement must thou be content also to stand to. This benefit therefore of the keys of the Church, and of receiving remission of their sins by the same, (which Catholics do think to be the greatest benefit of their religion) do they lose, that go to the Protestants Churches, besides all the good instructions, wholesome counsels, and virtuous admonitions, which Catholics do receive in confession, at their ghostly father's hands, than the which things, they find nothing more forcible to bring them to good life: especially, if they frequent it often, as all 〈◊〉 Catholics in the world now do.  
fourthly, they lose the infinite 
The loss of not receiving the blessed Sacrament.  benefit of receiving the blessed sacrament of the altar, (the precious Body and Blood of Christ) being the food of our souls, and as Christ sayeth. The bread that came down from heaven to give life unto the world: To 
joan. 6.  the worthy eating of which heavenvly bread, Christ promiseth infinite reward, saying. He that eateth my flesh 
Ibidem.  and drinketh my blood, hath life everlasting, and I will raise him again at the last day. And again: He that 
Vide Ciril. lib. 3. in joan. cap. 37.  eateth me, shall live through me. Upon which promises of Christ, our forefathers of the primative church, have 
Basil. ad Ce sar. patric.  always most earnestly exhorted all men, to the often receiving of this 
Amb. lib. 5. de Sacra, ca 4.  blessed sacrament, alleging innumerable commodities of the same, and proving by experience, that the frequenting 
Chris. hom. 61. ad. pop. Antioch.  of this Sacrament, is the chéefeste means to come to all grace, zeal, feeling, and life in spiritual matters. And on the contrary part, that the abstaining from the same, is the right way to all spiritual misery, and for the soul of man to wither away, dry up, and starve: even as the plant doth, that lacketh moisture. The which we see now by experience, in many a thousand, who for lack of the food, of this blessed Fountain of grace, are as dead, in all spiritual cogitations, and deeds, as a starved stake in the hadge, from bearing of flowers: and their minds so overgrown, 
The state of a carnal man.  with the rank weeds of Carnalitye, that there is no difference betwixt them, and a brute bullock: for, as much the one followeth his passions, as the other. Whereby we see, what a loss it is, to deprive themselves from the use of this Sacrament. 
The loss of all merit for good works.   
fifthly, they lose all the merit of their good deeds what soever. For as 
Mat. 20.  S. Gregory sayeth, Even as, none received 
Greg. li. 35.  their penny in the Gospel, but they only which had laboured within 
Mor. ca 5.  the compass of the vinyeard: so no man shall receive any reward, for any good deed of his, except he have done it, within the unity of the Church. So that, if a man should do never so many good deeds, give never 
Cip. de sim. prel.  so many alms, nay, as S. Cyprian proveth, if a man should suffer never so many things for Christ, yea death 
Chri. ho. 11. ad. Ephes.  itself, yet if he were out of the unity of the Catholic Church, he shall have no reward therefore. And not only this, but if a man be in any mortal 
Vi, D. though 1. 2. & ones DD. 15. qu. 119.  sin what soever, as long as he abideth in the same without repentance, and confession, all divines hold, that he looseth the reward of all his good deeds. And the reason is, because no work can be meritorious of itself, but only by reason of the grace from whence it proceedeth: but by every mortal sin which a man committeth, he loseth grace, and much more by going out of the unity of the Church. And therefore, in such men until they repent, there can be no hope of any reward, for any good work which they shall do.  
Sixthely, they lose the benefit of 
The loss of the communi on of saints.  Communion of saints, which we protest to believe in our creed. That is, they have no part of the Sacrifices, oblations, prayers, fastings, alms, & other good works, done within the Catholic Church, which all other Catholics have. finally, they being cut of, and divided from the unity of the other members, they 
Note this similitude.  take part of no influence, which cometh from the head to the body, that is, from Christ to the Church: no more, then a man's hand once cut of, doth take blood, nourishment, spirit, or life, from the arm, from which it is now separated, as most learnedly 
Aug. epist 50. ad Boni facium.  S. Austen doth discourse. Wherefore they must needs whither away, and make dry wood for hell fire: and as good for them it were, in effect, to be of any other religion, as of that, whereof they take not one jot of commodity. And to all these miseries they are driven, only by going to the protestants Churches.   

THE ninth Reason.  
THE ninth Reason which 
Example of Infidels and heretics.  Catholics may yield, for their refusal of going to the Church, may be, the example of all men, from the beginning, which have had any care or Conscience toward their own religion: not only good men, (of whom I have given divers examples before) but also all others, how false & erroneous soever their religion were, yet did they always procure to separate themselves, from them of the contrary religion, in the act of prayer: and from the Templs, Synagogues, Churches, Dratories, and conventicles 
Lact. li. 4. & 5. diu. inst. Cur. Sec. de. hist. Maho. Chro. Wolfan. Drisl.  of 〈◊〉 same. So we read of the Gentiles which thought it to be a great sin and pollution, to enter into the jews Synagogues, or Christians Chnrches. The like we read also, of the Turks at this day. So all heretics from the beginning, as soon as they had framed any new religion: eftsoons they erected new oratory's to themselves, and refused to come to those of other religions, as the Arians, Denatists', and the rest, had their Churches and places of prayer dstincte from the Catholics, whose Churches they 
Eus. lib. 3. & 4.  detested and avoided, together with their doctrine. And so the anabaptists 
Aug. lib. de Vnit. Eccle. & lib2. x Petil.  at this day, refuse to go to the Lutherans Church, and the Lutherans to the Trinitaries. In like wise the Puritans of our time in England refuse to come to the Protestants churches. And the Protestants in other countries, do utterly deny to present themselves to Catholic 
The Protestants are Recu santes also in other countries.  Churches: alleging their consciencs for the same, and affirming it to be danmable hypocrisy, in them that for fear, or for any other temporal respect, do yield to do the same against their faith and conscience. Whereby it appeareth, that they go quit against their own doctrine and example in England, which object the same to Catholics as disobedience, obstinacy, and rebellious dealing, which in other countries they themselves both teach and practise. I will for mor manifestation of this matter, put down here the very words of one 
An. Dom. 1578.  of them, translated out of french, and printed in England and dedicated to that Lord Tresurour, by John Brooke. the author's name is John Gardiner, a Protestant, who in his catechism, or, as he calleth it, Confession of 
Art. 86.  his faith, maketh it a great heinous sin, for Protestants to present themselves to our Catholic Churches, which he (according to their blasphemous spirit,) calleth, idolatrous. His words are these.  
I believe and confess, that it is not lawful, for any Christian, to be assistant, neither in spirit nor body, at the Sacrifices of idolaters, nor also to enter into their Temples, whilst they are doing their idolatries and Sacrifices, except it be to rebuke them, in shewing them their abuses, and to teach them the truth, as the holy Apostles and Prophets have done, and not for to dissemble as hypocrites. For if the body be a creature of God, (as it is) as the soul is the temple of the holy Ghost, and member of the mystical body of Christ: and if it must one day rise again, and possess the eternal life with the soul: It must also necessarily be, that it be altogether given unto the service of God, in this world, with the soul and spirit: otherwise they can not be joined together after the general resurrection: but being separated, the one should be in heaven with God, whom he loved, and the other in hell, with the devil whom he served, the which is an impossible thing. Therefore I say, all those dissimulations to be a very renouncing of Christ, and of his gospel. And in like manner: I believe and confess, that all those feigned and false shows, by which, the verity of the Ghospel is hidden, and the word of God despised, or by which, the ignorant and infidel is confirmed in his error, or by which the weak is offended, are not of God, but of Satan, altogether contrary unto the truth of the word. Therefore, we must not halt of both sides, but go uprightly before that great God, which seeth, beholdeth, and knoweth, all things, even before they are begun.  
Loehéere, We see the sentence of their Doctors to the contrary, who press us so much to go to their Churches, against our consciences. If error find such zeal, what zeal ought truth to have? If these fellows, each of them, for the defence of their private fond fancies, be content most willyngelye, to adventure any danger or extremity what so ever, rather than to come to the true Catholic Church, wherein they were borne, and to the which in Baptism they swore obedience: why should such blame be laid upon us, for standing in defence of our consciences, 
We, not born nor bred up in the Protest ants church.  and for refusing to go to their churches, wherein we were neither borne nor bred up, nor ever persuaded, that they had any truth, or holiness in them? This reason only, may suffice any reasonable man, especially the Protestant, except he will mislike with his own doctrine, which condemneth me of hypocrisy, dissimulation, and renouncing of Christ, and his Gospel, If I present but my only body, to the churches of them, whose religion I am not persuaded to be true. The which saying of his in a sense, hath good reason: albeit the words and meaning be wicked. For 
One only Re ligion true & all other false.  if there be no man, either so foolish, or impious in the world, but must needs think that one only religion amongst Christians, is true, and all other false: And if every man which hath any religion, and is resolved therein, must needs presuppose this only truth, to be in his own religion: than it followeth necessarily, that he must likewise persuade himself, that all other religions besides his own, are false and erroneous, and consequently all assemblies, conventicles, and public acts of the same, to be wicked, damnable, dishonourable to God, contumelious to Christ, and therefore to his conscience (which thinketh so) detestable. Now then suppose the case thus. 
Note this case   
I know in England certain places, where, at certain times and days, assemblies are made, by certain men, in show, to honour and commend, but in my conceit, to dishonour, dispraise, and impugn, the majesty of my most dread sovereign Lady the Queen: And I am invited thither to hear the same, by my parents, kinsmen, and acquaintance: nay, I am enforced thither by the greatest authority, that under her majesty may command me: Tell me now: If I should go thither under any pretence whatsoever, of gratifying my friends, or by commandment of any her inferior powers: can her Majesty take it well, or account of me, better than of a traitorous catyve, for yielding myself, to stay there, to hear them: to countenance their doings with my presence: to hold my peace when they speak evil of her: to hold my hands whiles they slander her: and finally, to say nothing whiles they induce other men to forsake her, and 
A Very certain consequent.  her cause? And if her Majesty, or any other Prince in the World, could not bear at their subjects hands, any such dissimulation, treachery, or treason: how much less shall the omnipotent Majesty of God, (who requireth, and deserveth, much more exact service at our hands,) bear this dissimulation, and traitorous dealing of ours, if we be content, for temporal respects, and for satisfaction of any mortal power, less than himself, to present ourselves to such places and assemblies, where we shall hear his Majesty dishonoured, his Son slandered, 
The things that a man must hear at Church.  his holy Word falsified, his Church impugned, his Saints and Martyrs discredited, his bishops and Pastors reviled: and all the whole Ecclesiastical hierarchy rend, broken, dissevered, and turned upsy-down: and his people (purchased with his Blood, and dearer unto him, than his own life,) excited and stirred up against him & his ministers: and by sweet words, and gay benedictions, slocked away to the slaughter 
Rom. 16.  house of heresy?  
What Noble man is there in the world, which could take it well, if he should see his friend, and much-more his Son, in the company of his professed enemy, at such time 
A Very fit comparison.  principally, as he knoweth, that his enemy abuseth him in speech, and seeketh most, his discredit and dishonour: but especially, if he should see him come in open assembly of the world, to the bar, against him, in company with his adversary, when his said adversary cometh of set purpose to deface him, (as heretics do to their churches and pulpits to dishonour God,) I think (I say) he could hardly bear it. And shall such disdain be taken by a mortal man, for a little injury and discourtesy showed: and shall not the justice of God, be revenged upon our treachery and dissimulation in his cause?  
If I give my servant but forty 
An example to confound us.  shillings a year, yet, I think him bound to defend me in all points and causes, to be friend to my friends, enemy to my adversaries, to uphold my credit, maintain my honour, to resift my detractors, and to revenge himself upon my evilwillers: and if he can be content to hold his peace hearing me evil spoken of, and to put up my flander without opening his mouth: I will account him unworthy to wear my cloth: how much more inexcusable shall we be, at the dreadful day of Indgment, if 
The great pay in God his set vice.  we, receiving at our Lord and masters hands, such extraordinary pay for our service in this life, and expecting further and above this, all that himself is worth, for the eternity of the life to come: his kingdom, his glory, and his everlasting joy, with his riches and treasures unspeakable, which neither ear ever heard, nor 
1. Cor. 2.  eye saw, nor heart of man conceived, how great they are: how scusles (I say) shall we be, at that terrible reckoning day, and how confounded, by the examples of servants in this life, (so zealous for their masters, upon so small wages) if we, notwithstanding all our rewards both present and to come, shallbe yet key could in our master his service, present at his injuries, and silent at his slanders?  
Nether sufficeth it to say, that 
An answer to an objection.  these suppositions are false, and that there are not such things committed against God, at the Protestants Churches and services: for howsoever that be (whereof I dispute not now) yet I being in my heart of an other religion, must needs think not only them, but also all other religions whatsoever to commit the same, as I know, they do also think of mine. Wherefore, how good and holy sooner they were, yea if they were Angels, yet should I be condemned for going amongst them: for that in my sight, judgement, and Conscience, (by which only I must be judged) they must needs seem enemies to God, being of the contrary religion. By this it may appear, how grievously 
Heinous sin to enforce an other man to do against his conscience.  they sin daily in England, and cause other to sin with them, which compel men by terror, to do acts of religion against their Consciences: as to take oaths, receive Sacraments, go to Churches, and the like: which being done, (as I have said) with repugnant Consciences, is horrible mortal sin, (as hath been already proved) and conseqently, damnable both to the doers, and to the enforcers thereof. The which, I beseech God to give his grace, both to the one and the other part, dutifully to consider: that either these may leave of to enforce, or those learn to sustain, as they ought, their enforsment. And thus now we may see what great and weighty Reasons that Catholics have, to lay for their refusal of coming to the Churches of Protestants. The which if they were well conceived by the Prince, and Magistrates, it is not likely, that they would press them to the yielding to such inconveniences against the health of their own souls: but if they should, yet ought the other, to bear any pressure whatsoever, rather then to fall into far worse dangers. And of this that I have said here before, there may be gathered these conclusions following, not unnecessary to be noted, for better perspicuities sake, to the unlearned.  
First, it followeth of the premises, 
The first Con clusion.  that this going to the Protestants Churches, is forbidden not only by the positive laws of the Church, dispensable by the Church again: but also by God's law, and the law of Nature, as the consideration of most of the reasons, doth declare. For albeit, it be prohibited by the Church, yet not only by the Church: seeing that a thing may be prohibited by the Canons of the Church (for more plain explycations sake,) which was forbidden before by the law both of nature and of God also: as Aoulterye, violence, Simony, and the like. Even so, albeit going to heretical assemblies be prohibited by the Church: yet because it hath in it, or necessarily 〈◊〉 to it, divers things which are prohibited by the law of God and Nature, (as peril of infection, Scandal, denying of our faith when it is made a sign distinctive, or commandment, dissembling in God's cause, honouring Gods enemies, dishonouring the Catholic Church, and the like,) therefore, the whole act of going to Church, is said to be prohibited also. jure divino, et naturali. That is, by the law of God and Nature. And her of it followeth, that no 
A notable devise.  power upon earth can dispense with the same. Wherefore, that which hath been given out (as is said by some great men) that the Pope by his letters to her Majesty, did offer to confirm the service of England, upon condition that the title of Supremacy might be restored him again, is impossible to be so: so that, if any such letters came to her majesties hands, they must needs be feigned and false.  
Secondly, it followeth of the premises, 
The 2. Conclusion.  that this going to Church is not only unlawful, Ratione Scandali. by reason of Scandal, (as some will have it.) For albeit Scandal be one reason, why it is unlawful, and that in such sort, as is almost impossible to be avoided: yet you see, that I have given divers other causes besides Scandal, which make it unlawful. Whereof it followeth, that a man cannot go to their Churches, albeit he might go in such secret manner, or otherwise have their service in his house so privily, as no Scandal should follow thereof, or any man know thereof, (which is notwithstanding impossible to do) but if it could be, yet were the thing unlawful, especially for the. 1. 4. 5. 6. 7. reasons before alleged.  
thirdly it followeth, that a 
The 3. Conclusion.  man may not go to Church under any vain pretence, as pretending that he goeth only for obedience, and not for any liking he hath to their service: yea, although he should protest the same openly. For that protestation should rather aggravate than diminish the sin. Seeing by this protestation, he should testify unto the whole world, that he did a thing against his Conscience. As if a man should protest, that he did think 
A protestation will not serve.  that to rail against the Pope, at Paul's Cross, were nought, and yet for obedience sake, (being so commanded) would do it. The which was pilate's case, who protested first, that he thought Christ 
Math. 27.  innocent, and therefore sought to deliver him: but in the end (fearing 
pilate's Case  the displeasure of the jews, and their complaint to the Emperor) washed his hands, and so condemned him: thinking by that protestation to have washed of the sin, and to have laid it on the jews necks, which compelled him thereto. But (I think) by this time he hath felt, that he was deceived. For when a thing in itself is nought, no protestation can make it lawful, but rather maketh the doing of it a greater offence, by adding to the unlawfulness of the 
Mark this objection, 〈◊〉 going to the material Church.  thing the repugnance of the doers conscience. But you will perhaps say: to go to the material Church, is not a thing evil of itself. I answer and that it is true. But you must not single out the matter so. For in this 
How many things contained in going to Church.  one action of going to Church, there be many things contained, whereof the whole action is compounded. As for example, there is the material Church: the possession of the same by the enemy of the Catholic religion: the service and sermons in reproof of the same religion: the days and hours appointed for the same: the bell ringing and publicly calling all men thither: the Prince's commandment for the Catholics to go to the same: the end of the commandment in general, that they, by going, should pray with them, allow of their service, and by their presence honour it. Then is there the peril of infection: the scandal whereby I offend other men's consciences: and perhaps bring divers others to be corrupted by my means: the dishonouring of God his cause: the honoringe of his enemy's cause: hearing God blasphemed, and holding my peace: Semblably there is the conscience of the Catholic, that thinketh he doth nought: the explication of the Church, that it is not lawful: the matter now in trial: and the unlawfulness of it, defended both by word and writings of learned men, and by imprisonment of many other: the controversy now known to all the world, and many thousand men's eyes fixed upon them, that are called in question for it: the Protestant, whereas he esteemed nothing of going to Church before, yet now so desirous to obtain it, that he thinketh the yielding in that one point, to be a sufficient yielding to all his desires: the which thing on the other side, is so detested of the true Catholics, that, who so ever yieldeth to this, they think him a flat Scismatycke, and so abhor him. And by this means the matter is made a sign distinctive betwixt religion and religion: whereof agiane it followeth, that if the thing were much less than it is, (as for example, the houldinge up of a finger) yet because it is made, Tessera, a mark, token, or sign, of yielding to their proceedings in religion, it were utterly unlawful. As if a man should but lift up a straw to the devil, in token of obedience, it were as much, as if he did, word by word, deny his creed. These points, and many more that might be thought of, being put together, and one entire action made of them, the question is, whether this entire action of going to Church, with these anneres, be of itself unlawful or 〈◊〉 and every wise man will think it is. Nether, if you could by some devise, pluck from this action one or two of these things, must we think that by and by the action were lawful. As for example, if by a protestation you could signify that your mind were not in going thither, to consent to their service: as also, that the Princess mind to you in particular, were only that you should go for temporal obedience sake, yet were not by this all the matter amended. For if a piece of meat were venomous for ten causes concurring together, if you should take away two of them, and so eat it, you might for all that be poisoned therewith.  
One only thing there is, which as 
In what sort a man may go to Church, with 4. qualifications.  the divines judge, might make going to Church lawful: which is, if a man did go thither for some mere, particular, known, temporal business: as to bear the sword before the Prince to the chapel: to consult of matters of war at Paul's by the Princess appois tment: albeit it were in the time of service, & the like. But here is to be noted, that I say first, for 
The 1. Qualification.  mere temporal business. For if a man should go partly for service, & partly for temporal business, as to talk with that church wardens in that Church after service, it will not serve. Secondly I say: 
The 2. Qualification.  for particular temporal business. For it is not enough for the Prince to say in general I will have you go only for obedience, which is a temporal respect, without assigning any particular business to be done. For that was the saying of all Princes to the Martyrs in the primative Church, that they would have them conform themselves in exterious actions, to other men: and that for obedience sake, how soever they meant inwardly. Thirdly I say, for some known 
The 3. Qualification.  business: For if the business were not known, men might think that they went of conscience to service: and therefore to take away this scandal, they ought to protest, for what business they go. To these three qualifications, add this fourth, which is, 
The 4. Qualification.  that a man that should thus go, might not give any sign of reverence or honour to their service: as by kneeling, putting of his hat, or the like, more than he would do, if the service were not there. And that it is lawful to go to any Church of theirs observing these four points, it is evident. For this is as much to say, as not to go to Church at all: Seeing he goeth in this case, to their mere material Church, that is, to that material house or building, which is their Church: neither goeth he to it as to a Church, but as to a house to do his business in. And this was the case 
4. Reg. 5.  of Naaman the Syrian, who being upon a sudden converted from idolatry, 
The case of Naaman Syrus  promised, that he would never sacrifice or offer more to Idols: how beit, because his office was to stay up the King of Syria with his hands, when he went to adore the Idols in the temple Remnon, and because he could not do that, except he bowed himself down, when the King bowed down, who used to lean upon him: for this cause he desired the Prophet Elizeus, to pray to God for him, that it might be pardoned him: and the Prophet answered him, Depart in peace. Which words can import no more, but a granting to his request: which was, to pray to God that he would pardon him, if he went so to Church: or at the uttermost (as some will enforce it) a toleration with him, being yet a Proselyte or a new gotten man, to do this temporal service unto his King: (for he went not upon commandment to show his religion as our men do) especially, it being in such a country, as no scandal could follow thereof. And that many things are tolerated with novices, which afterwards are taken away, it appeareth by S. Paul, who circumsised timothy for satisfying the weak jews, and yet afterward he condemned in all men all circumsision. Nether maketh it any matter although he say. Si adoravero in templo Remnon, adorante rege in eodem loco, ut ignoscat mihi Dominus pro hac re. That is. If I shall adore in the temple Remnon, when the King doth adore in the same place, that God will pardon me for this thing. As though he should ask pardon for to adore the 
Adoring is ta ken in the Scripture for bowing down.  Idols with the King. This kind of speech (I say) importeth nothing. For neither doth he ask pardon to commit idolatry thereby, seeing immediately before he said, that he would never commit it more:) nor if he had asked such leave, could the Prophet have licensed him, or would God have pardoned 'em: But his meaning was only, to have pardon for his serving the King in that place, and bowing down with him, for the better staying of him up, when he did adore. For the same word which we translate here adore, doth both in Hebrew, Bréeke, and Latin, nngnifie often times only bowing down, without any 
Gen. 32.  divine adoration. As when jacobe addored his brother Esawe seven times, that is, bowed down to him seven times. And David adored jonathas 
1. Reg. 20.  King Saul his son three times. Abigail also adored David 
1. Reg. 25.  twice. And the like in other places of Scripture, where adoring, is taken for bowing down only, without any divine adoration at all, as here it is in this place.  
fourthly and lastly, it followeth 
The 4, Conclusion.  of that which is spoken before, that seeing this going to Church is so forbidden by God's law, as it is, and hath so many great inconveniences in it as hath been showed: that a man may not yield in any one little point in the same: as for example, to come to Church once a year, to have service in his house, to show himself present at a piece of service, or the like. For most certain it is, that if all be not lawful, than no part of it, is lawful. And Christ saith, that he will not have one jot of his law 
Mat. 5.  to be paste over unkepte: and who soever shall break one of the least of his commandements, shall have least part in the kingdom of heaven. The which words of Christ, Saint james explicating, saith. He that 
jacob. 2.  keepeth all the whole law, and doth offend but in one thing only, yet is he guilty in all the rest. And Christ him 
Apoc. 2.  self in the Apocalipes commendeth much the Angel of Ephesus, for his good works, labour, patience, and for many things beside, there recited: but yet, for being imperfect in some things, (contrary to the will of 
Math. 5.  Christ which would have us perfect,) he is commanded to repent quickly, under the pain of lieging his candlestick, that is, of lieging his vocation, and his place in the book of life: so 
God will have us perfect.  unspotted will God have our service to be. In prefiguration whereof, all Sacrifices of the old Testament, 
Levi. 3.  were commanded to be of unspotted 
Num. 28.  creatures, of one colour, of one age, 
Ezeh. 43.  without maim or deformity, whereby is signified, that God accepteth no partition, no maim in our service, but either all or none must be his. For 
1. Cor. 5.  a little leaven soureth a great deal of dough, and a small spot disfigureth a fair garment. Which S. Paul urgeth far, by the example of Christ, when he saith. That Christ died for 
Colos. 1.  us, to th'end we should exhibit ourselves holy and unspotted, and irreprehensible in his sight. As though he should say: Christ spared nothing, no not his own life for us, that by his example we might be provoked to give ourselves wholly to him and his service, without limitation or reservation at all, and thereby show ourselves unspotted servants and irreprehensible. Which thing the Noble champion of Christ S. Basile 
The noble co rage of Saint Basile.  well considered, when being required by the emperors léefetenaunt, to conform himself in some small 
Theod. li. 4 capit. 17.  things to the emperors request, and thereby purchase quietness to the whole Church, rather than by obstinacy (as he termed it) to exasperats things worse: he answered, that persuasion to be fit for children and not for him: who was ready to suffer any kind of death or torment rather than to betray any one syllable of God's divine truth: adding further, that he esteemed much and desired the emperors friendship if it might be joined with godliness, but if not, he must needs contemn it, as pernicious. So resolute servants had God in those days, and the like desireth to have now.  
Hereof also followeth an other 
We may not procure others to say falsely for us.  thing which I had almost passed over untouched, that a Catholic, may not procure any other to affirm or swear for him falsely, that he hath been at Church, received the Communion, or the like: nor accept the same, if any would offer such service: but if others did it, without his procurement, he may hold his peace, and use their sin to his own quietness, except Scandal should ensue thereof, and then were he bound to disclose the truth. For as I have noted before, out of S. Cyprian, 
In Ep. cler. rom. apud. Cyp. epi. 31.  he which seeketh 〈◊〉 in excuse of his faith denieth the same, and the seeming to obey laws, made and published against true religion, is taken by God for obeying in deed, and so punished for the fact itself. The which most worthy and excellent saying of Christ his holy martyr God grant we may all well bear in mind, and execute, as God's cause and glory shall require: especially those, which are by peculiar prerogative, called to the public trial of the same. Whom God of his mercy so strengthen with his grace, as his holy name may be glorified in them, and their persecutors molyfied, by their constant, mild, and sober behaviour.  
And thus (my dear good friend) 
The conclusion of this first part.  I make an end of the first point, which I promised to handle, concerning the reasons which Catholics have, to stand in the refusal, of going to the Church against their Consciences: having said much less, than might be said in this matter, and yet more, than I purposed at the beginning. But I am to crave most earnestly at your hands, and of all them that shall chance to see this Treatise, to have charitable consideration of my great haste in writing of the same, which was such, as I had not time to survey, or read any part of it, over again. Wherefore, if any thing be in it, whereby you may be edified, or any way instructed: I am glad, and to God's glory only be it. If not, yet surely my 
The first part of the author's meaning.  meaning was good, and to no man's offence: only coveting hereby, to give some satisfaction to them in England, especially to her Majesty and the right honourable her Counsel, touching the principles which Catholics have, to refuse that conformity, which is demanded at their hands, the which as I have proved they can not admit, (remaining in Conscience of the contrary religion) without evident danger of their own Souls. Whereof, if her Majesty, & their Honours may in time be made capable: them howsoever things pass otherwise, yet shall Catholics retain still, their deserved opinion, of honest and true subjects, which they most desire, and the displeasure taken against them, for this refusal, be diminished, when it shallbe manifest, that the same proceedeth not of will, but of conscience, and judgement in religion, which is not in an honest man's hands to frame at his own pleasure.  
Moreover, my meaning was to give some information, touching 
The second part of the au thors meaning.  the quality of this sin of going to the Church of a contrary religion, and his circumstances, for them, that either remained doubtful in the same, or not rightelye persuaded. Of the which two effects, if any one follow, I shallbe most glad: if not, yet I serve (as I trust) such a master, as rewardeth the affect, as well as the effect, and the will, no less than the work itself. Wherefore, to his holy hands I commit the whole: assuring myself, that, as this cause of his Catholic Church, importeth him more, than it doth us: so his peculiar care of the same, fur surmounteth any care of man, and therefore what soever shall become of this, or any other labour taken for the same: yet he will never cease to raise up men, for the defence of it, against all enemies to the worlds end.    

To the Reader touching the omission of the second and Third part promised at the beginning.  
THE writer of this Treatise, having ended this first part and being well entered into the second, was partly by evil disposition of body, and partly by other sudden business falling upon him, enforced to leave the place, wherein he wrote this. Whereupon the messenger hastinge away into England, and the other not able, as be desired, so speedily to dispatch him with the whole: was content to impart to him, for his friend, this which he had ended, promising hereafter, (if his health and leisure should permit him) to finish also the other two parts and in the one of them, to show, how 
The contents of the 2. part of this treatise promised.  the only way, which Catholics have of remedy or easement in these their afflictions, is instant and fervent prayer to almighty God, and humble recourse unto the good nature mercy, and wisdom, of the queens most excellent majesty: confuting, and utterly condemning the custom 
Luther. in asserti. art. dam. in Bul. Leon. 10. & Wiklif. Cō. Constant. Sess. 8. & li. 4. trialo. ca 〈◊〉. Calvin. 4. inst. ca 〈◊〉. ¶. 5.  of all Heretics, and sectaries of our time, which in every country, where they are contraried, seek to disturb, and molest by rebellion, their Lords and Princes, teaching the same to be lawful: the one of them saying: That Christians are bound to no Princes laws, and therefore it is lawful for the subjects to rise against their Princes, and punish them at their pleasure if they rule amiss: and the other, that how soever the Prince ruleth well or evil, yet his laws bind not the subjects to obey in conscience, but only for fear of temporal punishment: so that, if the subject were of ability to resist his Prince, he might without sin do the same. Which erroneous and seditious doctrines, the Catholic Church, hath alwyaes condemned, 
Vrde D.  and taught her children, that 
Tho. 2. 〈◊〉 q. 90. & omm. doct. ibid.  how hardly so ever their Prince should deal with them: yet are they bound to bear it patiently, and to obey him 
Au. in psal. 70. Chri. & Amb. in ca 13. ad Rom.  for conscience sake, as substitute of God, and placed in that rowine for their punishment if he rule not well, which appertaineth not to the subject to judge of. This (I say) is the doctrine of the Catholic Church, and hath been always. And therefore to this point meaneth the author of this Treatise, to exhort Catholics in England, and to make humble supplication to their sovereign Lady and Princess, for some more favourable toleration with them for their consciences. For the better obtaining whereof, he meaneth to lay down certain reasons, or motives, whereby her Majesty may be the sooner induced, both in respect of God, herself, and her whole Realm, to grant the same.  
But notwithstanding, because 
The contents of the third part of this Treatise promsed.  Prince's hearts are peculiarly in the hands of God, & the events of such matters as this is, depend altogether of his high providence, which often times, for a better end, disposeth otherwise, than our hope or expectation is: therefore, if either by this holy providence of God, (for causes best known to himself,) or by the subtlety of the adversary, there should not follow from her Majesty that effect of mercy and clemency, which we have great cause to hope there will: yet I say, in that case, not to leave Catholics altogether desolate or comfortless, he promiseth to handle in tother part, certain considerations, whereby they may be relieved, a midst their greatest miseries, and be encouraged also, to bear patiently, and with contentation, or rather with joy and consolation, what so ever pressure shall be laid upon them, for Christ, and this his Catholic cause: shewing unto them, what great privilege and prerogative, they have in the love of Christ, in that they are admitted to suffer with him, in this his glorious cause, for the which he suffered himself, and for the maintenance whereof, he ceaseth not to have everlasting care, and perpetual cogitation: and consequently, can not but most lovingly assist them, with his holy grace, and sweet comfort, which endure adversity for the same: as he hath both promised & sworn to do, & hath not failed to perform his promise, with overplussage, to all those, that ever have suffered for that quarrel: strengthening them, for the present short time, & soon after, to the confusion of their enemies, recompensing their labours, which everlasting glory, both in this life, and in the life to come. In hope of which reward, (from which no adversity can bar us long) he meaneth to exhort all Catholics, quietly and with patience, to repose themselves, and to bear out with Christian courage, what tempests soever shall storm upon them: assuring them that this is the best and only way, to please God, and to save their own Souls: to advance also, the Catholic faith, and to molyfie or confound their enemies and detractors: and finally to move the great goodness of God, for the inspiration of her Majesty when time shallbe, to deal more favourably with them, and to have some more mild and merciful consideration, of so many thousands of her true, loving, and obedient subjects.  
FINIS.